Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.


graph

graph

All subjects (including unvalidated):
subject book bibliographic info
related/relationships, between Damm, Religions and Education in Antiquity (2018) 4, 5, 51, 67, 68, 69, 70, 91, 110, 124, 127, 137, 143, 190, 194, 205, 222
related/relationships, between, ethical education Damm, Religions and Education in Antiquity (2018) 4, 5, 51, 67, 68, 69, 70, 110, 127, 143, 194
relation/relationship, between the father, and the son Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 131, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 302
relationship Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 132, 189, 190, 191, 192, 193, 219, 223, 224, 253, 254, 255, 256, 257, 277, 284, 287, 289, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 315, 316, 320, 333, 351, 352, 360, 361, 362, 363, 364, 435
Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 44, 51, 73, 75, 77, 79, 90, 96, 104, 105, 116, 139, 140, 141, 145, 154, 161, 179, 187, 189, 192, 200, 201, 222, 223, 232, 233, 236, 240, 244, 267, 268, 278, 281, 283, 284, 305
relationship, abandonment trope in god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 34, 58, 61, 126, 141, 142, 143, 144, 149, 150, 162, 163
relationship, adoption, mother - child Hug, Fertility, Ideology, and the Cultural Politics of Reproduction at Rome (2023) 120, 121, 122
relationship, aphroditos with, bishops of Ruffini, Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest (2018) 125
relationship, aphroditos with, small claims cases in Ruffini, Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest (2018) 52
relationship, aphroditos with, violence in Ruffini, Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest (2018) 38, 119
relationship, architect-autocrat Oksanish, Vitruvian Man: Rome Under Construction (2019) 29, 30, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189
relationship, as gardener-plant, relationship, god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 63, 140, 141
relationship, beneficial death, restoring covenant Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 320, 321, 322, 330, 338
relationship, between dialects and aramaic, speakers, in sasanian mesopotamia Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 58, 141, 142
relationship, between early christian and jewish feasting and feasting literature, christianity, early König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 125, 126, 127, 128, 129, 294
relationship, between ethnicity and devotion to deities, non-judean women, adopting judean practices Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 194, 195, 196, 197
relationship, between exegesis and, eusebius of caesarea, apologetics, understanding of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 644
relationship, between god and israel, circumcision as symbolizing Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 21, 88, 320, 321, 322, 330, 338
relationship, between god and israel, deuteronomistic view of history, covenant Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 21, 88, 320, 321, 322, 330, 338
relationship, between god and israel, kallir, eleazar, romantic Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 147, 148
relationship, between initiates in asclepieion in pergamum Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 70
relationship, between jewish and christian.nan, canon, canonization Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 15, 155, 193, 202, 204, 205
relationship, between medicine and philosophy, aristotle, on van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 123, 193, 194, 263
relationship, between medicine and politics, plato, on Jouanna, Greek Medicine from Hippocrates to Galen (2012) 21, 36
relationship, between posthomerica and epic cycle, imitation, literary Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 300, 304, 311
relationship, between qualities of to eon Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 223, 224, 251, 254, 259, 260, 263, 264
relationship, between romans and greeks, nepos, on the Isaac, The invention of racism in classical antiquity (2004) 403
relationship, between sects and philosophy, clement of alexandria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 446, 447
relationship, between spoken and written versions of extant speeches, cicero, and the Bua, Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD (2019) 35, 38, 39, 40, 41, 42
relationship, between, ancient texts Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 188, 334
relationship, between, beauty, of protagonists, and violence Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 31
relationship, between, miscarriage, and the tosefta Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 14, 19, 49, 50, 51, 52, 89, 93, 94, 136, 213, 236
relationship, between, origen, homilies and commentaries Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 113
relationship, between, pentateuch, torah, authority and legal function Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 346, 347
relationship, between, political and legal uses of hebrew scripture, authority and legal function Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 346, 347
relationship, between, the tosefta, and mishnah Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 14, 19, 49, 50, 51, 52, 89, 93, 94, 136, 213, 236
relationship, charis, as human-god Mikalson, Greek Popular Religion in Greek Philosophy (2010) 14, 15, 30, 31, 35, 36, 37, 38, 39, 44, 61, 163, 174, 185
relationship, colonial models of foundation, metropolis–colony Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 162, 163, 180
relationship, constantly reconfigured, myth without rituals and vice versa Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 23, 81, 393
relationship, cosmogony and cosmology, human–divine Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 654, 655
relationship, desexualization of god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 164, 166
relationship, destruction of temples in jerusalem, god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 33, 45
relationship, doctor patient Jouanna, Greek Medicine from Hippocrates to Galen (2012) 266
relationship, doctor–patient van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 101
relationship, eroticism in god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 66, 140
relationship, father, child Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 60, 66, 212, 213, 218, 219, 220, 221, 223
relationship, gifts, open-ended Satlow, The Gift in Antiquity (2013) 195
relationship, god, special of with the jewish people Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 41, 42, 135, 140, 141
relationship, gods and goddesses, human–divine Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 17, 76, 77, 184, 187, 492, 493, 494, 495, 496, 497, 500, 654, 655
relationship, gods presence in exile, god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 33, 91, 92, 93, 94, 95, 96, 126, 131, 132
relationship, hippocratic writers, on body–soul van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 124
relationship, idumea, of to samaria and judea Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 138
relationship, in astronomica, manilius, deteriorating, teacher / student Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 12, 13, 15, 16, 19, 20, 21, 25, 26, 27, 28, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54
relationship, in aḥiqar, adoptive father-son son Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 128, 145, 146, 147, 148
relationship, in colonial discourse, centrality of delphi-oikist Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 79, 80, 81, 86
relationship, in gift-exchange Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 35, 43, 53
relationship, in odyssey, father-son Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 23, 25, 50, 181
relationship, in song of songs, god-israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 130
relationship, in song of songs, god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 130, 131, 132
relationship, in the fourth century ce, christianity, early, and paganism König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 192, 193, 195, 196, 197, 198, 199, 200
relationship, in tobit, father-son Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 50, 145, 146, 147, 148
relationship, interdependence in god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 151, 152
relationship, interpersonal Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 7, 25, 37, 38, 50, 54, 82, 93, 94, 96, 114, 126, 132, 139, 142, 143, 144, 147, 175
relationship, intertextual Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 254
relationship, israels singular status, god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 147, 148, 149
relationship, judea, district/region, of to idumea and samaria Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 138
relationship, love in god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 68, 71, 72, 101, 102, 103, 104, 108, 133, 134, 139, 144, 145, 146, 147, 148, 163
relationship, love, as a Osborne, Eros Unveiled: Plato and the God of Love (1996) 7, 8, 45, 49
relationship, magic and curses Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 207
relationship, magic and curses, excluded texts Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 349, 350
relationship, marriage, and status of dido-aeneas Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 154, 155, 156
relationship, master, despotês, doctors and assistants, master/slave Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 85, 90, 92, 97, 98, 104, 212, 213
relationship, mishnah and tosefta, to, schools of interpretation Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 199
relationship, mishnah and tosefta, to, song of songs rabbah Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 206, 207
relationship, mishnah and tosefta, to, targums quoted in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 211
relationship, modalities of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 3, 4, 20, 22
relationship, mother-daughter the Markantonatos, Brill's Companion to Sophocles (2012) 77, 78
relationship, myth and ritual, interaction rather than Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 23, 58, 79, 187, 219, 220, 221, 222, 223, 393
relationship, nostalgia in god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 141, 142
relationship, of cassandra with apollo, aeschylus Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 45, 46, 60, 63, 64, 67, 68, 69
relationship, of charismatic and life-giving in christian communities, spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301, 302, 303, 304, 305
relationship, of cultic and prophetic functions at oracles Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 83, 84, 85, 86, 109, 110, 113, 114, 116, 117, 118, 119, 120, 122, 123
relationship, of god and man, natural questions Williams, The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions' (2012) 7
relationship, of h. to c., hyrcanus ii, and caesar Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 97
relationship, of history with memory Galinsky, Memory in Ancient Rome and Early Christianity (2016) 4, 5
relationship, of history with memory, senate house Galinsky, Memory in Ancient Rome and Early Christianity (2016) 221
relationship, of history with memory, triumphal processions Galinsky, Memory in Ancient Rome and Early Christianity (2016) 136, 177
relationship, of johannine writings, reception Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 193, 194, 196
relationship, of john the baptist, pharisee Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 114
relationship, of palestinian rabbis with non-jews, social advancement, in Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 29, 46
relationship, of paul and stoicism Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 15, 19, 20, 71, 72, 73, 74, 75, 76, 77, 186, 187, 188, 212
relationship, of thecla and theocleia, thecla, fraught Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 132, 133
relationship, of to god, jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 149, 177, 219
relationship, of with seals, fisheaters, icthyophagoi Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 128, 129, 216
relationship, on melancholy, hippocratic writers, on body–soul van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 154, 155
relationship, on status of the medical art, hippocratic writers, on body–soul van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 105, 106
relationship, on therapeutics, hippocratic writers, on body–soul van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 110, 111
relationship, patron-client Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 46, 245, 435, 444
Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 110, 163, 169, 181, 222, 223
relationship, plato, platonic Keith and Myers, Vergil and Elegy (2023) 400
relationship, plebs, people, with, as princeps senatus Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 149
relationship, plebs, people, with, political consensus/balance and Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 149
relationship, plebs, people, with, pronoia of Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 134
relationship, plebs, people, with, public presentation/self-presentation of Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 160
relationship, plebs, people, with, reforms of Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 150, 151, 157
relationship, plebs, people, with, wife of Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 133
relationship, poet-patron Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 12, 13, 14, 15, 18, 20, 22, 23, 25, 26, 27, 30, 41, 47, 48, 49, 50, 51, 52, 53, 58, 59, 60, 63, 66, 67, 68, 85, 86, 90, 91, 92, 94, 95, 99
relationship, profile, profiled Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 198
relationship, publicani, tax companies, of to governor Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 14, 15, 16, 17
relationship, reconciliation in god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 38, 39, 61, 62, 65, 66, 72
relationship, redemption and, god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 139, 144, 147, 148
relationship, rejection trope in god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 149, 150, 164
relationship, romance in god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 130, 131, 139, 144, 147, 148, 153, 163
relationship, samaria, district of samaritis, of to idumea and judea Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 138
relationship, satires, horace, depiction of father-son Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 88, 130, 131, 132, 136, 137, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 253
relationship, semantic fields for, god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 142
relationship, soul-body Long, Immortality in Ancient Philosophy (2019) 31, 32, 33, 51, 115, 116, 118, 136, 152, 181
relationship, student-teacher Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11, 159, 160, 161, 186, 228, 232, 233, 234, 235, 236, 237, 238, 239, 245
relationship, syria, of to judea Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 32, 131, 132
relationship, talmud, babylonian, of to armenian culture Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 9, 53, 74, 75, 76, 77
relationship, talmud, babylonian, of to christian mesopotamian culture Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 9, 52, 80, 83, 84, 89, 90, 91
relationship, targum jonathan on, god–israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 164
relationship, teacher-student Hirshman, The Stabilization of Rabbinic Culture, 100 C (2009) 106
Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 9, 78, 188, 216, 287
relationship, temporary survival after death, soul-body Long, Immortality in Ancient Philosophy (2019) 82, 83, 109, 153, 169
relationship, through ritual, covenantal re-enactment, as ongoing Alexander, Gender and Timebound Commandments in Judaism (2013) 141, 144, 146, 174, 187
relationship, to accomplishments of hodos Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 62
relationship, to all the athenians, procession from Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 4, 286
relationship, to anger, courage Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 68, 69, 72, 73, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 91, 92, 93, 94, 95, 96, 97
relationship, to anger, pity Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 76, 77, 78, 87, 88, 107, 108
relationship, to apostles, teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 143, 222, 228
relationship, to asconius, scholia bobiensia Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 56
relationship, to audience, cumaean sibyl Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 238
relationship, to bishops, presbyter Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 160
relationship, to bishops, teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 132, 135
relationship, to canopus sarapieion, alexandria sarapieion Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 339, 340
relationship, to christianity, jew/jewish Levison, Filled with the Spirit (2009) 246, 247, 271, 284, 287, 337, 342, 352, 360, 363, 372, 385, 402, 404, 405, 406, 408, 409, 423
relationship, to christianity, positive Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 52, 53, 54, 122, 124, 277, 278, 283, 417, 434, 451, 452, 481, 482
relationship, to colossians, author’s relationship, with audience deSilva, Ephesians (2022) 27, 28, 29, 30
relationship, to colossians, ephesians, letter Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 164, 168, 177, 178, 205, 215
relationship, to courage, anger Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 68, 69, 72, 73, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 91, 92, 93, 94, 95, 96, 97
relationship, to courage, philanthropia Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 68, 69, 91, 92, 93, 94, 95, 96, 97
relationship, to diocles, aristotle van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 24, 95, 96
relationship, to disciples, teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 21, 37, 73, 74, 246, 248, 249, 250, 254
relationship, to earlier tragedies, alexandra, lycophron Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 120, 121, 122, 123, 124, 125, 126, 127
relationship, to ephesians, corinth Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137, 138, 144
relationship, to false teachers, teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 244, 245, 246
relationship, to fear, grief Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 37
relationship, to gaius, agrippa i, jewish king Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 121, 123, 132, 139, 149, 150, 151, 154, 155, 156
relationship, to god the father, christ Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 252
relationship, to greco-roman philosophy, paul Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 2, 3, 4
relationship, to heart, spirit, characterizations as, in Levison, Filled with the Spirit (2009) 30, 31, 54, 55, 60, 61, 62, 63, 64, 65, 66, 67, 83, 88, 89, 90, 91, 92, 93, 94, 102
relationship, to hector, genealogy, and astyanax’s Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 128, 129, 130, 131, 132
relationship, to hospitality, tamhui Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 99, 101, 102, 103, 104, 105, 106, 108, 109
relationship, to imperial head, family ideology Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 65
relationship, to jesus, rabbis Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 19, 173, 174, 175
relationship, to josephus works, rabbinic accounts Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 155, 156
relationship, to law and freedom, rationality convergence of rationality and irrationality Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 103
relationship, to leaders, teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 242
relationship, to manumission, labor Perry, Gender, Manumission, and the Roman Freedwoman (2014) 53, 56, 57
relationship, to martyrs, judicial mode Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 41, 42
relationship, to medicine, euripides Jouanna, Greek Medicine from Hippocrates to Galen (2012) 76, 77, 78
relationship, to medicine, sophocles Jouanna, Greek Medicine from Hippocrates to Galen (2012) 76
relationship, to mishnah, tosefta Neusner, The Perfect Torah (2003) 134, 135, 136
relationship, to mopsos, amphilochos Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 320
relationship, to moral character, body Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 168, 169, 170, 171, 172, 173, 174, 175, 192, 193
relationship, to music, opinion of the best Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 71
relationship, to oath, oracle Fletcher, Performing Oaths in Classical Greek Drama (2012) 43, 96, 113, 133, 134, 237, 245
relationship, to official religions, bowls, aramaic magic Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 137, 139
relationship, to one’s own soul, soul, passim Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 137, 139, 140
relationship, to origen, clement of alexandria O'Brien, The Demiurge in Ancient Thought (2015) 253, 259, 273
relationship, to paul, timothy Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 169, 170, 171, 174, 175
relationship, to paul, titus Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 174, 175
relationship, to philanthropia, anger Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 68, 69, 77, 78, 92, 93, 94, 95, 107, 108
relationship, to philanthropia, courage Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 68, 69, 91, 92, 93, 94, 95, 96, 97
relationship, to pity, anger Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 76, 77, 78, 87, 88, 107, 108
relationship, to pity, grief Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 140, 141, 142
relationship, to pity, philanthropia Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 91, 92, 93, 94, 95, 96, 97
relationship, to pliny, solinus, julius, and Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 150, 151, 152, 153, 154, 155, 156, 157, 158, 159
relationship, to pre-deuteronomic sources, deuteronomy DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 23, 26, 44, 45, 94, 95
relationship, to presbyters, bishops Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 160
relationship, to presbyters, shepherd Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 189
relationship, to private dream-divination, incubation, egyptian and greco-egyptian Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 77
relationship, to prophets, bishops Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 123
relationship, to prophets, teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 7, 23, 30, 143
relationship, to ps.-orpheus recensions, aristobulus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 64, 65
relationship, to pythagorean precepts, aristotle Wolfsdorf, Early Greek Ethics (2020) 702, 703
relationship, to pythagorean precepts, plato Wolfsdorf, Early Greek Ethics (2020) 702, 703, 707, 709, 710
relationship, to resurrection, nature of embodiment Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 4, 5, 15, 17, 18, 99, 100, 101, 102, 136, 150, 151, 152, 153, 245, 246
relationship, to rome, temple Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 192
relationship, to rule, grace after meals, unclear Alexander, Gender and Timebound Commandments in Judaism (2013) 107
relationship, to salvation, resurrection Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 3, 11, 29, 30, 33, 34, 35, 36, 37, 38, 39, 40, 41, 43, 44, 45, 104, 105, 106, 107, 108, 109, 110, 111, 213, 214, 215, 216, 217, 218, 268, 269
relationship, to satire, philosophy Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 20, 21, 23, 38, 39
relationship, to shepherds, presbyter Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 189
relationship, to shepherds, teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 142
relationship, to space of hodos Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 135, 136, 137
relationship, to tamhui, hospitality Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 99, 101, 102, 103, 104, 105, 106, 108, 109
relationship, to teachers, righteousness, δικαιοσύνη Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 253
relationship, to text, readers Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 137
relationship, to the author of ii peter, jesus Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 243
relationship, to the gods, oaths, of men, and Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 148, 149
relationship, to the muses of paean 7b Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 105, 106, 107
relationship, to torah, truth, and Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 105, 108, 110, 111, 115, 116, 117
relationship, to true reality, resurrection Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 15, 136, 138, 139, 140, 141, 142, 143, 144, 145, 146, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158
relationship, to wider jewish population, babylonian rabbinic culture Hayes, The Literature of the Sages: A Re-Visioning (2022) 40, 259
relationship, to writing, quotation, and Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 123
relationship, to, apocrypha and pseudepigrapha of hebrew bible, canonical books Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
relationship, to, god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 60, 66, 139, 163, 164, 191, 196, 197, 203, 206, 213, 216, 218, 219, 221, 222, 275
relationship, to, god, christ’s Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 252
relationship, to, hellenistic jewish writings, canon Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 174
relationship, to, mishnah and tosefta Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
relationship, to, mishnah and tosefta, relationship, to, talmud Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 203
relationship, to, mishnah, midrash Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
relationship, to, mishnah, scripture Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 194, 195, 196, 197
relationship, to, readers, christs Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 194
relationship, to, talmud, midrash Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 203
relationship, to, talmud, mishnah and tosefta Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 202
relationship, to, texts, readers Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 137
relationship, trans-species Mackay, Animal Encounters in Valerius Flaccus’ Argonautica (2022) 98, 99, 100, 101, 102, 103, 105, 106, 107, 109, 210, 212, 214
relationship, translocation, soul-body Long, Immortality in Ancient Philosophy (2019) 96, 98, 99, 107, 109, 152, 158, 169
relationship, urban-rural Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12, 89, 258
relationship, with agrippina the younger, nero, emperor Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 5, 286, 293, 294, 297
relationship, with amoraic midrashim, tannaitic midrashim Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 2, 8, 186, 187
relationship, with army, nero, emperor Galinsky, Memory in Ancient Rome and Early Christianity (2016) 158, 160, 161
relationship, with asclepius, hippocrates Jouanna, Greek Medicine from Hippocrates to Galen (2012) 68
relationship, with athenaeus, macrobius König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 203, 215, 217
relationship, with audience, author’s deSilva, Ephesians (2022) 13, 14, 15, 37, 86, 87, 159
relationship, with aulus gellius, macrobius König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 203, 206, 208, 214, 218
relationship, with author’s audience, portrayal of paul and apostles deSilva, Ephesians (2022) 15, 16, 150, 151, 161, 165, 166
relationship, with author’s audience, style and vocabulary deSilva, Ephesians (2022) 16, 17, 18, 19, 22, 47, 48, 53, 54, 57, 94
relationship, with author’s audience, theological questions deSilva, Ephesians (2022) 22, 23, 24, 25, 26, 27, 289, 290, 295, 296, 309, 310
relationship, with babylonian rabbis, exilarchate, exilarchs Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 65, 88, 89, 90
relationship, with body, soul Singer and van Eijk, Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis) (2018) 7, 92, 106, 138, 146
relationship, with broader intellectual culture in the roman empire, athenaeus, deipnosophists König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 34, 39, 40
relationship, with broader intellectual culture in the roman empire, plutarch König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 34, 39, 40
relationship, with caesar’s forum Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
relationship, with caesar’s forum, and the erechtheum Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 254
relationship, with caesar’s forum, and the summi viri Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 117, 251, 256
relationship, with caesar’s forum, and vergil’s aeneid Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 253, 257
relationship, with caesar’s forum, caryatids in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 251, 254, 261
relationship, with caesar’s forum, lists of conquests in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 205
relationship, with christianity, jews/judaism Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 533, 535, 540
relationship, with christians, pagan / pagans / pagan religion Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 120, 369
relationship, with cicero, varro, m. terentius Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 6, 7, 12, 13, 211, 212, 213
relationship, with clodia, caelius rufus, marcus Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 133
relationship, with commanders, armies, roman Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 71, 78, 84
relationship, with early christian feasting, association dining König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 129
relationship, with encratism, methodius König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 152, 153, 162, 171, 175
relationship, with freedom, virtue, aretê, as a complex whole Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 79, 98
relationship, with friendship, frankness Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 53, 54
relationship, with fundilius, caesar, c. julius, possible Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 76
relationship, with gift economic interactions giving Brand, Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness (2022) 172, 174, 176, 177, 178, 182, 186
relationship, with god Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238
relationship, with god the father, christ Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 170, 484, 491, 492, 499
relationship, with god, israel Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 40, 41, 42, 50, 54, 56, 183, 184
relationship, with god, israel, covenantal Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 14
relationship, with god, prayer Hayes, The Literature of the Sages: A Re-Visioning (2022) 497, 498, 499, 506
relationship, with god, purity, metaphor of Hayes, The Literature of the Sages: A Re-Visioning (2022) 503
relationship, with god, rava, on israel’s Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 222
relationship, with god, theology, personal Hayes, The Literature of the Sages: A Re-Visioning (2022) 502, 503
relationship, with gods, fate Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 133, 136
relationship, with gospel of john, ephesians, letter, literary Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185
relationship, with hippocrates, asclepius Jouanna, Greek Medicine from Hippocrates to Galen (2012) 68
relationship, with historia, memoria Galinsky, Memory in Ancient Rome and Early Christianity (2016) 4, 5
relationship, with history, memory, subordinate role Galinsky, Memory in Ancient Rome and Early Christianity (2016) 104
relationship, with horace, maecenas Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 3, 4, 14, 18, 34, 48, 51, 60, 72, 90, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 216
relationship, with human beings, god of the path Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 181, 182, 185, 206
relationship, with humankind, god Osborne, Eros Unveiled: Plato and the God of Love (1996) 10, 12, 70, 71, 74, 75, 76, 77, 81, 82, 83, 155, 156, 164, 165, 183, 184
relationship, with humans, divine Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 365
relationship, with iamblichus, philosophy from oracles Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 238
relationship, with israel, god Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 40, 41, 42, 50, 54, 56, 183, 184
relationship, with jesus of judas Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 86, 87, 88, 355, 356
relationship, with jesus of thomas Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 84, 85
relationship, with jewish community, pagan, pagans Levine, The Ancient Synagogue, The First Thousand Years (2005) 67, 68, 113, 114, 125, 126, 133, 136, 147, 192
relationship, with judas of jesus Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 86, 87, 88, 355, 356
relationship, with lamentations, nations Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 42
relationship, with language, augustine of hippo, ambivalence of augustine’s Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 407
relationship, with law, preamble, persuasive function of overall Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 107, 135, 190
relationship, with livia, tiberius Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 45, 94, 212
relationship, with maecenas, satires, horace, treatment of Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 2, 4, 34, 48, 49, 51, 60, 72, 76, 158, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 233
relationship, with matter, divine Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 344
relationship, with memory, consciousness Galinsky, Memory in Ancient Rome and Early Christianity (2016) 161
relationship, with memory, consciousness, constantine, arch of Galinsky, Memory in Ancient Rome and Early Christianity (2016) 27
relationship, with memory, emotions Galinsky, Memory in Ancient Rome and Early Christianity (2016) 27, 70, 71
relationship, with monad, dyad O'Brien, The Demiurge in Ancient Thought (2015) 143
relationship, with mother, adolescence Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 302
relationship, with mowbeds, hērbed Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 114
relationship, with muses, ovid, love/hate Fielding, Transformations of Ovid in Late Antiquity (2017) 34, 35, 130, 131, 134, 135
relationship, with oenone, paris Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 32, 132, 198, 204, 205, 239, 253
relationship, with other members of the elite, their Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92, 96
relationship, with other members of the their elite, wealth of Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92, 94, 95, 97, 98
relationship, with peter, mark Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 87
relationship, with philosophy, christian Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 12, 14, 304, 321
relationship, with philosophy, satire Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 20, 21, 23
relationship, with physical –, pain Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 261, 262, 263
relationship, with piso, philodemus of gadara Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 20, 21, 48, 49, 51, 165, 182, 185, 192
relationship, with plato's symposium, macrobius König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 7, 206, 215
relationship, with plebs media and sordida, elites, civic, reciprocal Kalinowski, Memory, Family, and Community in Roman Ephesos (2021) 234, 291
relationship, with plutarch's sympotic questions, macrobius König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 16, 202, 205, 210, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226
relationship, with poetry, oracles Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 188, 203
König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 188, 203
relationship, with porphyry, iamblichus Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 238
relationship, with present, past Walter, Time in Ancient Stories of Origin (2020) 104, 105, 106
relationship, with priests of asclepius at pergamum, aelius aristides Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 59, 60, 61, 62, 63, 64, 66, 67, 68, 69, 70, 72, 73, 74, 75
relationship, with qumran, jesus of nazareth Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 113
relationship, with rabbis, patriarchate Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 88, 89
relationship, with real-life ascetic practices, hagiography König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 325
relationship, with roman religion, astrometeorology, changing Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 80, 81, 82, 83, 86, 89, 124, 125
relationship, with rome, italia Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 73, 74, 75, 80, 81, 82, 91, 92, 95, 108, 109, 110, 114, 181, 182, 235, 236
relationship, with soul, dyad O'Brien, The Demiurge in Ancient Thought (2015) 165, 166
relationship, with sparta and, hegesistratos Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 42
relationship, with symposium, sacrifice and sacrificial feasting König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 85, 86, 87, 88
relationship, with temple wardens, aelius aristides Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 73, 74
relationship, with the ambient culture, diaspora judaism Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 59, 60, 95, 96, 97, 111, 112
relationship, with the dead, rome Satlow, The Gift in Antiquity (2013) 124, 125
relationship, with the gods Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 39, 40, 42
relationship, with the gods, divine Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 38, 44, 45, 58, 60
relationship, with the gods, human Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 233
relationship, with the gods, jesus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
relationship, with the great persecution, contra christianos, anti-christian work of porphyry Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 27
relationship, with the greek and latin novels, apocryphal acts of the apostles König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 301
relationship, with thomas of jesus Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 84, 85
relationship, with tiberius, germanicus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 5, 58, 61, 64, 79, 85, 86, 87, 88, 89, 98, 108, 126, 127, 128, 129, 235
relationship, with troops, germanicus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 4, 71, 73, 77, 78, 79, 84, 96
relationship, with varro, cicero, m. tullius Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 6, 7, 12, 13, 211, 212, 213
relationship, with violence, persuasion, differentiated, scalar Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 28, 48, 61, 72, 110, 114, 115, 116, 117, 118, 119, 142
relationship, with, aphroditos Ruffini, Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest (2018) 182
relationship, with, athena, heroes, special Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 200, 218
relationship, with, augustus/octavian, plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 69, 128
relationship, with, caligula, roman emperor, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 77
relationship, with, caracalla, roman emperor, geta Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 113, 145, 162, 163, 164, 165, 166, 167
relationship, with, caracalla, roman emperor, philosophers Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 168
relationship, with, caracalla, roman emperor, plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 57, 157, 171, 184
relationship, with, caracalla, roman emperor, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 3, 56, 57, 166, 167, 168, 172, 173, 174, 175, 177, 178, 179, 184
relationship, with, caracalla, roman emperor, soldiers Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 166, 167, 168, 170, 173, 174, 175, 176, 185, 191
relationship, with, cassius dio, praetorians Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 200
relationship, with, crispina, betrothal to, plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 1, 107, 148, 149, 157
relationship, with, crispina, betrothal to, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 56, 57, 95, 112, 160
relationship, with, crispina, betrothal to, soldiers Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 160
relationship, with, didius julianus, roman emperor, plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 57
relationship, with, didius julianus, roman emperor, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 56, 57
relationship, with, didius julianus, roman emperor, soldiers Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 167
relationship, with, elagabalus, roman emperor, aquilia severa, vestal virgin Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 197
relationship, with, elagabalus, roman emperor, aurelius zoticus Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 197, 198
relationship, with, elagabalus, roman emperor, hierocles Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 197
relationship, with, elagabalus, roman emperor, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 57, 193, 194, 195, 198
relationship, with, elagabalus, roman emperor, soldiers Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 157, 164, 198
relationship, with, geta, roman emperor, soldiers Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 164
relationship, with, god, moses’ Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 73
relationship, with, god, people of israel’s Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 89, 90, 231
relationship, with, gracchi brothers, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 82
relationship, with, israel, people of god’s Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 222, 241
relationship, with, josephus, pharisees Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 54, 55
relationship, with, julia domna, caracalla Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 190, 191, 192
relationship, with, julia domna, macrinus Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 190
relationship, with, julia domna, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 190, 191
relationship, with, macrinus, roman emperor, caracalla Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 154, 156, 175, 184, 185, 186, 188, 189
relationship, with, macrinus, roman emperor, plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 153, 157, 185, 186, 187, 188, 189
relationship, with, macrinus, roman emperor, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 57, 91, 153, 155, 183, 184, 185, 186, 187, 189
relationship, with, macrinus, roman emperor, soldiers Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 84, 155, 157, 183, 189
relationship, with, marcus aurelius, roman emperor, commodus, oppositional Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 92, 93, 94, 95, 98, 111, 112
relationship, with, marcus aurelius, roman emperor, plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 82, 89
relationship, with, marcus aurelius, roman emperor, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 82, 91, 92, 95
relationship, with, marcus aurelius, roman emperor, soldiers Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 91
relationship, with, munatius sulla cerialis, m., plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 81
relationship, with, munatius sulla cerialis, m., senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 78, 79
relationship, with, muses, exiled ovid’s love/hate Fielding, Transformations of Ovid in Late Antiquity (2017) 34, 35, 130, 131, 134, 135
relationship, with, plautianus, c. fulvius plautianus, julia domna Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 130, 190
relationship, with, plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 148, 149, 157
relationship, with, plebs, people, perusia, battle of Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 44, 69
relationship, with, plebs, people, relationship, with, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 83, 91, 120, 148, 149, 150
relationship, with, plebs, people, relationship, with, soldiers Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 148, 149, 150, 167
relationship, with, plebs, people, senate, lack of involvement in accession Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 148
relationship, with, romulus, plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 51
relationship, with, senate, monarchy Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 14, 43, 149, 150
relationship, with, septimius severus, l., roman emperor, plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 83, 115, 116, 117, 118, 128, 129, 130
relationship, with, septimius severus, l., roman emperor, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 21, 24, 27, 28, 56, 57, 83, 84, 116, 117, 118, 119, 120, 122, 123, 128, 143, 173
relationship, with, septimius severus, l., roman emperor, soldiers Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 114, 116, 129, 134, 146, 166, 173
relationship, with, socrates, xenophon’s Wolfsdorf, Early Greek Ethics (2020) 415
relationship, with, tiberius, roman emperor, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 76
relationship, with, tiberius, senates Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 34, 35, 36, 37, 136, 141, 151, 162, 172, 175, 182, 183, 184
relationship, with, titus, roman emperor, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 80
relationship, with, trajan, roman emperor, senate Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 82, 103
relationship, with, vitellius, roman emperor, plebs, people Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 79
relationship/contrast, philosophy and religion Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 175
relationships Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 227, 228, 229, 230, 232, 233, 234, 235, 237, 238, 239, 241
Vlassopoulos, Historicising Ancient Slavery (2021) 94, 95, 97
relationships, among, rabbis, hierarchical Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 170
Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 61, 62, 66, 67, 78, 221, 234
relationships, and occupational category, slaves’ Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 87, 89
relationships, and, epitaphs, family Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 160, 166, 174, 175, 181, 182
relationships, apprenticeship system, slave and freedman Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 87
relationships, babylonian rabbis, sages, hierarchical Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 11, 49
relationships, between parents and children in talmud, babylonian Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 66, 67, 68, 71
relationships, causal Jouanna, Greek Medicine from Hippocrates to Galen (2012) 166, 167, 168
relationships, christians, rabbinic with, evidence on disputations Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 71, 72
relationships, christians, rabbinic with, historicity of portrayals Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 72, 73
relationships, cinaedi, same-sex Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 67, 71, 73, 74, 76, 80, 234
relationships, courtesans, romantic Satlow, The Gift in Antiquity (2013) 96, 99, 100, 101, 103
relationships, direct-indirect Vlassopoulos, Historicising Ancient Slavery (2021) 94
relationships, divine-human Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 8, 82, 98, 117, 120, 121, 123, 130, 138, 139, 140, 147, 148, 163, 165, 172, 185, 196, 256, 257, 258, 259, 260, 261, 274, 282, 283, 284
relationships, family ideology readiness to extend Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 51, 140
relationships, family, ideal Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 56, 99, 178, 179
relationships, father-son Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 104, 105, 111, 115, 116, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 134, 135, 136, 137, 138, 141, 142, 153, 154, 155, 156, 157, 158, 159, 160, 177, 178, 222, 223, 339, 340
relationships, figural readers, construction of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 87
relationships, fine textiles and, romantic Satlow, The Gift in Antiquity (2013) 164, 165
relationships, free-slave, dialectical Vlassopoulos, Historicising Ancient Slavery (2021) 120, 121, 123, 124, 126, 127, 128, 129, 130, 132, 133
relationships, gods/goddesses, and human Mackey, Belief and Cult: Rethinking Roman Religion (2022) 142
relationships, hercules, and family Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 153, 154, 155, 156, 157, 158, 159, 160
relationships, hierarchical Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 133
relationships, homosexual Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 144, 254, 260, 262
relationships, identity, and Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 51
relationships, identity, in context of family Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 57, 58, 59, 94, 95, 96, 97, 100, 101, 102, 103, 104, 105, 106, 109, 110, 111, 115, 116, 117, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 134, 135, 136, 137, 138, 139, 140, 141, 142, 145, 146, 147, 148, 149, 150, 151, 153, 154, 155, 156, 157, 158, 159, 160, 294, 295, 310, 311, 312, 316, 317, 318
relationships, in figures Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 87
relationships, in north africa, grace and divine patronage, and patronage Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 56
relationships, in pompeian houses, intimate Fertik, The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome (2019) 126, 127
relationships, in qumran Damm, Religions and Education in Antiquity (2018) 58, 59
relationships, intra-human, or social Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 8, 70, 71, 72, 73, 112, 113, 114, 115, 162, 167, 190, 196, 216, 274, 284
relationships, juvenal on marriage between men, same-sex Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 235
relationships, legal status, slaves’ Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 171
relationships, livys bacchanalian same-sex narrative, male homoeroticism in Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 133, 134, 135
relationships, manumission and, slaves’ Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 94, 97, 99
relationships, manumission, and slave-slave Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 94
relationships, marriage of iphis and same-sex ianthe, in ovids metamorphoses Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 40, 41, 47, 48, 49, 229
relationships, master-slave, dialectical Vlassopoulos, Historicising Ancient Slavery (2021) 114, 115, 116, 117, 118, 119, 120, 155
relationships, more hosios, and cognates, in context of family general Peels, Hosios: A Semantic Study of Greek Piety (2016) 91, 92, 93, 94, 95, 125, 126, 137, 138
relationships, neros marriages to pythagoras, same-sex doryphorus, and sporus Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 76, 77
relationships, of germanicus, family Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 5, 64
relationships, of neighbors Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 48
relationships, openness of gift-giving, social Satlow, The Gift in Antiquity (2013) 195
relationships, ovids giftless lover, romantic Satlow, The Gift in Antiquity (2013) 81, 82, 83, 84, 88, 91
relationships, parent-child Wolfsdorf, Early Greek Ethics (2020) 399, 402, 485, 549, 550, 555, 706
relationships, patronage Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 56
relationships, power Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 56
relationships, precariousness of slaves’ Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 92, 93, 94
relationships, primary-secondary Vlassopoulos, Historicising Ancient Slavery (2021) 94, 95
relationships, risk reduction, family Verhagen, Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca (2022) 73, 74
relationships, rivalries, in Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 207
relationships, sages, hierarchical Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 118
relationships, same-sex concubinus, in catullus poem Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 29, 30, 61, 227
relationships, same-sex orpheus, as lover of men after death of eurydice Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 91, 92
relationships, sexual Jouanna, Greek Medicine from Hippocrates to Galen (2012) 139, 182
relationships, sexual, non-marital, late republic Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 130, 131, 132, 133
relationships, sexual, non-marital, roman egypt Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 42, 44, 45
relationships, sexual, non-marital, view of augustus in dio Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 19
relationships, singleness, and mother-son Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 274
relationships, slave communities, dialectical Vlassopoulos, Historicising Ancient Slavery (2021) 136, 139, 140, 141, 142, 143, 144, 145, 146
relationships, slaves’ Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 23, 87, 89, 90, 91, 92, 93, 94
relationships, social Corley, Ben Sira's Teaching on Friendship (2002) 11, 83, 92, 93, 117, 126, 141, 153, 179, 181, 184, 202
relationships, socrates, and parent-child Wolfsdorf, Early Greek Ethics (2020) 550
relationships, syngeneiai Faure, Conceptions of Time in Greek and Roman Antiquity (2022) 28, 29, 33
relationships, texts Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 99
relationships, with gods, religion Brule, Women of Ancient Greece (2003) 15, 18, 19, 23, 24, 25, 26, 27, 28, 31
relationships, with jews, gentiles Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 300, 301, 302, 303, 304
relationships, with jews, non-jews Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 89, 94, 95, 109, 188, 236
relationships, with romans, rabbis Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 67, 68, 69, 77, 79, 220
relationships, with, bible-reading heretics, non-jews, babylonian rabbis Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 70, 71, 72, 73
relationships, within epicureanism, personal Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 158
relationships, youth culture, sexual Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 130, 131, 132
relationships, ὁμαίμωνnan, zeus, protector of family Peels, Hosios: A Semantic Study of Greek Piety (2016) 125, 126
women, relationships, of Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 192, 193, 194

List of validated texts:
117 validated results for "relationships"
1. Septuagint, Tobit, 1.10-1.12, 4.12, 11.15-11.16, 14.9 (10th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Teacher, relationship to apostles • father-son relationship, in Aḥiqar (adoptive son) • father-son relationship, in Odyssey • father-son relationship, in Tobit • kinship, marriage • relationships

 Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 222; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 229, 235, 241; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 139; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 50, 145, 146, 148

1.10 Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11 but I kept myself from eating it, 1.12 because I remembered God with all my heart.
4.12
Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.
11.15
For thou hast afflicted me, but thou hast had mercy upon me; here I see my son Tobias!" And his son went in rejoicing, and he reported to his father the great things that had happened to him in Media. 11.16 Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see.
14.9
But keep the law and the commandments, and be merciful and just, so that it may be well with you.
2. Hebrew Bible, Song of Songs, 2.14, 4.8, 4.12, 4.15, 5.1-5.2, 5.8, 5.12-5.13, 6.9 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • God–Israel relationship, Gods presence in exile • God–Israel relationship, Israels singular status • God–Israel relationship, abandonment trope in • God–Israel relationship, as gardener-plant relationship • God–Israel relationship, eroticism in • God–Israel relationship, in Song of Songs • God–Israel relationship, interdependence in • God–Israel relationship, love in • God–Israel relationship, nostalgia in • God–Israel relationship, redemption and • God–Israel relationship, romance in • Kallir, Eleazar, romantic relationship between God and Israel • Myth, as a mirror to masculine-feminine relationship • tannaitic midrashim, relationship with amoraic midrashim

 Found in books: Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 2, 8, 186; Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 156; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 131, 132, 133, 140, 141, 146, 147, 148, 152

2.14 יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃, 4.8 אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃, 4.12 גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃, 4.15 מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן־לְבָנוֹן׃, 5.1 דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃, 5.2 אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃, 5.8 הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם אִם־תִּמְצְאוּ אֶת־דּוֹדִי מַה־תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי׃, 5.12 עֵינָיו כְּיוֹנִים עַל־אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל־מִלֵּאת׃, 5.13 לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃, 6.9 אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ׃
2.14 O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’,
4.8
Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards.
4.12
A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.
4.15
Thou art a fountain of gardens, A well of living waters, And flowing streams from Lebanon.
5.1
I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 5.2 I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’,
5.8
’I adjure you, O daughters of Jerusalem, If ye find my beloved, what will ye tell him? That I am love-sick.’,

5.12
His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set.
5.13
His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh.
6.9
My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her.
3. Hebrew Bible, Deuteronomy, 6.4-6.9, 6.18, 6.20, 11.18-11.21, 18.9, 18.12, 25.7-25.10, 32.9 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Aramaic, relationship between dialects and speakers, in Sasanian Mesopotamia • God, relationship with Israel • Israel, relationship with God • Mishnah and Tosefta, relationship to • Mishnah, Midrash, relationship to • Mishnah, scripture, relationship to • Pentateuch (Torah), authority and legal function, relationship between • author’s relationship with audience, theological questions • covenantal re-enactment, as ongoing relationship through ritual • kinship • kinship language/terms • kinship, • kinship, marriage • political and legal uses of Hebrew scripture, authority and legal function, relationship between • purity, metaphor of relationship with God • rabbis, hierarchical relationships among • theology, personal relationship with God

 Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 141, 144, 174; Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 170; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 197, 201, 347; Hayes, The Literature of the Sages: A Re-Visioning (2022) 503; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 154; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 127; Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 142; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 40, 41, 42, 56; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 186; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 193; deSilva, Ephesians (2022) 296

6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃, 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃, 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃, 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃, 6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃, 6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃, 6.18 וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב בְּעֵינֵי יְהוָה לְמַעַן יִיטַב לָךְ וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃, , 11.18 וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃, 11.19 וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃, 11.21 לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃, 18.9 כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃, 18.12 כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃, 25.7 וְאִם־לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת־יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל־הַזְּקֵנִים וְאָמְרָה מֵאֵין יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי׃, 25.8 וְקָרְאוּ־לוֹ זִקְנֵי־עִירוֹ וְדִבְּרוּ אֵלָיו וְעָמַד וְאָמַר לֹא חָפַצְתִּי לְקַחְתָּהּ׃, 25.9 וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא־יִבְנֶה אֶת־בֵּית אָחִיו, 32.9 כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates.
6.18
And thou shalt do that which is right and good in the sight of the LORD; that it may be well with thee, and that thou mayest go in and possess the good land which the LORD swore unto thy fathers,
6.20
When thy son asketh thee in time to come, saying: ‘What mean the testimonies, and the statutes, and the ordices, which the LORD our God hath commanded you?
11.18
Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. 11.19 And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 11.20 And thou shalt write them upon the door-posts of thy house, and upon thy gates; 11.21 that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth.
18.9
When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.
18.12
For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.
25.7
And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’, 25.8 Then the elders of his city shall call him, and speak unto him; and if he stand, and say: ‘I like not to take her’; 25.9 then shall his brother’s wife draw nigh unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say: ‘So shall it be done unto the man that doth not build up his brother’s house.’, 25.10 And his name shall be called in Israel The house of him that had his shoe loosed.
32.9
For the portion of the LORD is His people, Jacob the lot of His inheritance.
4. Hebrew Bible, Esther, 10.3 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • God, Relationship to • relationships

 Found in books: Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 139; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 238

10.3 כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃
10.3 For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed.
5. Hebrew Bible, Exodus, 7.9, 24.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • God, relationship with Israel • Israel, people of, God’s relationship with • Israel, relationship with God • Masculine-Feminine Relationship • Rava, on Israel’s relationship with God • kinship, marriage

 Found in books: Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 222; Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 168; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 130; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 184

7.9 כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃, 24.12 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃
7.9 ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’,
24.12
And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’
6. Hebrew Bible, Genesis, 1.6, 1.20-1.21, 1.24-1.27, 2.7, 3.3, 3.5, 6.2, 16.3, 18.11-18.12, 19.11, 21.5-21.7, 21.19, 25.1-25.2, 25.12-25.15 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Divine-human relationships • Father, Child Relationship • God, Relationship to • God, relationship with Israel • God–Israel relationship, love in • Hellenistic Jewish writings, canon, relationship to • Israel, covenantal relationship with God • Israel, relationship with God • Masculine-Feminine Relationship • Non-Jews, relationships with Jews • Spirit, characterizations as, in relationship to heart • Tehom (deep), its relationship to Tohu vavohu (unformed and void) • Tosefta, relationship to Mishnah • body, relationship to moral character • canon, canonization, relationship between Jewish and Christian.nan • hospitality, relationship to tamhui • kinship • kinship relations, and Jewish identity • miscarriage, and the Tosefta, relationship between • relationship • spirit, relationship of charismatic and life-giving in Christian communities • tamhui, relationship to hospitality • the Tosefta, and Mishnah, relationship between

 Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 123, 323; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 174; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 294, 301; Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 102; Gruen, Rethinking the Other in Antiquity (2011) 299, 300, 302, 303; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 257; Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 172, 174, 175, 176, 177, 182; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 221; Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 109; Levison, Filled with the Spirit (2009) 55; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 69; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 192; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301; Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 19; Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 14; Neusner, The Perfect Torah (2003) 135; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 56; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 155, 193, 202, 205; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 101, 103

1.6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃, , 1.21 וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, 1.24 וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃, 1.25 וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, 1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃, 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃, 2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃, 3.3 וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃, 3.5 כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃, 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃, 16.3 וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃, 18.11 וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃, 18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃, 19.11 וְאֶת־הָאֲנָשִׁים אֲשֶׁר־פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים מִקָּטֹן וְעַד־גָּדוֹל וַיִּלְאוּ לִמְצֹא הַפָּתַח׃, 21.5 וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃, 21.6 וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃, 21.7 וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃, 21.19 וַיִּפְקַח אֱלֹהִים אֶת־עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵּא אֶת־הַחֵמֶת מַיִם וַתַּשְׁקְ אֶת־הַנָּעַר׃, 25.1 הַשָּׂדֶה אֲשֶׁר־קָנָה אַבְרָהָם מֵאֵת בְּנֵי־חֵת שָׁמָּה קֻבַּר אַבְרָהָם וְשָׂרָה אִשְׁתּוֹ׃, 25.2 וַתֵּלֶד לוֹ אֶת־זִמְרָן וְאֶת־יָקְשָׁן וְאֶת־מְדָן וְאֶת־מִדְיָן וְאֶת־יִשְׁבָּק וְאֶת־שׁוּחַ׃, 25.12 וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲשֶׁר יָלְדָה הָגָר הַמִּצְרִית שִׁפְחַת שָׂרָה לְאַבְרָהָם׃, 25.13 וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׁמָעֵאל בִּשְׁמֹתָם לְתוֹלְדֹתָם בְּכֹר יִשְׁמָעֵאל נְבָיֹת וְקֵדָר וְאַדְבְּאֵל וּמִבְשָׂם׃, 25.14 וּמִשְׁמָע וְדוּמָה וּמַשָּׂא׃, 25.15 חֲדַד וְתֵימָא יְטוּר נָפִישׁ וָקֵדְמָה׃
1.6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’,
1.20
And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’, 1.21 And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.
1.24
And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so. 1.25 And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good. 1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’, 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.7
Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
3.3
but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’,
3.5
for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’,
6.2
that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.
16.3
And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.
18.11
Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—, 18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’,
19.11
And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.
21.5
And Abraham was a hundred years old, when his son Isaac was born unto him. 21.6 And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’, 21.7 And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’,
21.19
And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.
25.1
And Abraham took another wife, and her name was Keturah. 25.2 And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

25.12
Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore unto Abraham.
25.13
And these are the names of the sons of Ishmael, by their names, according to their generations: the first-born of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam,
25.14
and Mishma, and Dumah, and Massa;
25.15
Hadad, and Tema, Jetur, Naphish, and Kedem;
7. Hebrew Bible, Leviticus, 11.44, 18.21-18.22, 19.2, 19.18, 25.41 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Divine-human relationships • Mishnah and Tosefta, relationship to, schools of interpretation • hospitality, relationship to tamhui • kinship language/terms • kinship, • kinship, convert’s legal status of • kinship, exogamy • kinship, marriage • relationship • tamhui, relationship to hospitality

 Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 199; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295; Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 154; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 172; Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 159; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 127, 132, 142; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 247

11.44 כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃, 18.21 וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃, 18.22 וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃, 19.2 דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃, 19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃, 25.41 וְיָצָא מֵעִמָּךְ הוּא וּבָנָיו עִמּוֹ וְשָׁב אֶל־מִשְׁפַּחְתּוֹ וְאֶל־אֲחֻזַּת אֲבֹתָיו יָשׁוּב׃
11.44 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.
18.21
And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD. 18.22 Thou shalt not lie with mankind, as with womankind; it is abomination.
19.2
Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy.
19.18
Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
25.41
Then shall he go out from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.
8. Hebrew Bible, Micah, 5.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • God, Relationship to • relationship

 Found in books: Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 139; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 244

5.5 וְרָעוּ אֶת־אֶרֶץ אַשּׁוּר בַּחֶרֶב וְאֶת־אֶרֶץ נִמְרֹד בִּפְתָחֶיהָ וְהִצִּיל מֵאַשּׁוּר כִּי־יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בִּגְבוּלֵנוּ׃
5.5 And they shall waste the land of Assyria with the sword, And the land of Nimrod with the keen-edged sword; And he shall deliver us from the Assyrian, when he cometh into our land, And when he treadeth within our border.
9. Hebrew Bible, Numbers, 10.35 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • God, relationship with Israel • Israel, relationship with God • Mishnah, scripture, relationship to

 Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 195; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 40, 42

10.35 וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃
10.35 And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’
10. Hebrew Bible, Amos, 3.4, 3.8, 4.13 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Deuteronomy, relationship to pre-Deuteronomic sources • God, relationship with Israel • God–Israel relationship, Gods presence in exile • Israel, relationship with God • Masculine-Feminine Relationship • social relationships

 Found in books: Corley, Ben Sira's Teaching on Friendship (2002) 141; DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 94; Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 180; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 56; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96

3.4 הֲיִשְׁאַג אַרְיֵה בַּיַּעַר וְטֶרֶף אֵין לוֹ הֲיִתֵּן כְּפִיר קוֹלוֹ מִמְּעֹנָתוֹ בִּלְתִּי אִם־לָכָד׃, 3.8 אַרְיֵה שָׁאָג מִי לֹא יִירָא אֲדֹנָי יְהוִה דִּבֶּר מִי לֹא יִנָּבֵא׃, 4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃
3.4 Will a lion roar in the forest, When he hath no prey? Will a young lion give forth his voice out of his den, If he have taken nothing?
3.8
The lion hath roared, Who will not fear? The Lord GOD hath spoken, Who can but prophesy?
4.13
For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.
11. Hebrew Bible, Isaiah, 1.10, 14.13-14.15, 40.3, 40.6-40.8, 40.18-40.19, 42.1-42.4, 49.2, 49.18, 49.21, 54.1, 61.1, 63.1-63.7, 63.9 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Divine-human relationships • God–Israel relationship, Gods presence in exile • God–Israel relationship, Israels singular status • God–Israel relationship, Targum Jonathan on • God–Israel relationship, abandonment trope in • God–Israel relationship, desexualization of • God–Israel relationship, destruction of temples in Jerusalem • God–Israel relationship, eroticism in • God–Israel relationship, in Song of Songs • God–Israel relationship, interdependence in • God–Israel relationship, love in • God–Israel relationship, reconciliation in • God–Israel relationship, redemption and • God–Israel relationship, rejection trope in • God–Israel relationship, romance in • Jesus, relationship with Judas of • Jew/Jewish, relationship to Christianity • Judas, relationship with Jesus of • Kallir, Eleazar, romantic relationship between God and Israel • Song of Songs, God-Israel relationship in • Tosefta, relationship to Mishnah • ethical education, related/relationships between • kinship • kinship relations, and Jewish identity • kinship, exogamy • kinship, fictive, putative • kinship, marriage • related/relationships between • relationship • social relationships • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Corley, Ben Sira's Teaching on Friendship (2002) 202; Damm, Religions and Education in Antiquity (2018) 67; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 277; Fisch, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 102; Gruen, Rethinking the Other in Antiquity (2011) 306; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 257; Levison, Filled with the Spirit (2009) 246, 372; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96, 240; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 82, 152, 165; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301; Neusner, The Perfect Torah (2003) 136; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 355; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 45, 61, 62, 65, 66, 68, 71, 72, 101, 126, 130, 145, 146, 147, 148, 149, 150, 151, 152, 153, 162, 163, 164

, 14.13 וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃, 14.14 אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃, 14.15 אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃, 40.3 קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃, 40.6 קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃, 40.7 יָבֵשׁ חָצִיר נָבֵל צִיץ כִּי רוּחַ יְהוָה נָשְׁבָה בּוֹ אָכֵן חָצִיר הָעָם׃, 40.8 יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר־אֱלֹהֵינוּ יָקוּם לְעוֹלָם׃, 40.18 וְאֶל־מִי תְּדַמְּיוּן אֵל וּמַה־דְּמוּת תַּעַרְכוּ לוֹ׃, 40.19 הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף׃, 42.1 הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃, 42.2 ראית רָאוֹת רַבּוֹת וְלֹא תִשְׁמֹר פָּקוֹחַ אָזְנַיִם וְלֹא יִשְׁמָע׃, 42.3 קָנֶה רָצוּץ לֹא יִשְׁבּוֹר וּפִשְׁתָּה כֵהָה לֹא יְכַבֶּנָּה לֶאֱמֶת יוֹצִיא מִשְׁפָּט׃, 42.4 לֹא יִכְהֶה וְלֹא יָרוּץ עַד־יָשִׂים בָּאָרֶץ מִשְׁפָּט וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ׃, 49.2 עוֹד יֹאמְרוּ בְאָזְנַיִךְ בְּנֵי שִׁכֻּלָיִךְ צַר־לִי הַמָּקוֹם גְּשָׁה־לִּי וְאֵשֵׁבָה׃, 49.18 שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ חַי־אָנִי נְאֻם־יְהוָה כִּי כֻלָּם כָּעֲדִי תִלְבָּשִׁי וּתְקַשְּׁרִים כַּכַּלָּה׃, 49.21 וְאָמַרְתְּ בִּלְבָבֵךְ מִי יָלַד־לִי אֶת־אֵלֶּה וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה גֹּלָה וְסוּרָה וְאֵלֶּה מִי גִדֵּל הֵן אֲנִי נִשְׁאַרְתִּי לְבַדִּי אֵלֶּה אֵיפֹה הֵם׃, 54.1 רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃, 61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃, 63.1 וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃, 63.2 מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת׃, 63.3 פּוּרָה דָּרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין־אִישׁ אִתִּי וְאֶדְרְכֵם בְּאַפִּי וְאֶרְמְסֵם בַּחֲמָתִי וְיֵז נִצְחָם עַל־בְּגָדַי וְכָל־מַלְבּוּשַׁי אֶגְאָלְתִּי׃, 63.4 כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה׃, 63.5 וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ וַתּוֹשַׁע לִי זְרֹעִי וַחֲמָתִי הִיא סְמָכָתְנִי׃, 63.6 וְאָבוּס עַמִּים בְּאַפִּי וַאֲשַׁכְּרֵם בַּחֲמָתִי וְאוֹרִיד לָאָרֶץ נִצְחָם׃, 63.7 חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃, 63.9 בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃
1.10 Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah.
14.13
And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north; 14.14 I will ascend above the heights of the clouds; I will be like the Most High.’, 14.15 Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit.
40.3
Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.
40.6
Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field; 40.7 The grass withereth, the flower fadeth; Because the breath of the LORD bloweth upon it— Surely the people is grass. 40.8 The grass withereth, the flower fadeth; But the word of our God shall stand for ever.’,
40.18
To whom then will ye liken God? Or what likeness will ye compare unto Him? 40.19 The image perchance, which the craftsman hath melted, And the goldsmith spread over with gold, The silversmith casting silver chains?
42.1
Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations. 42.2 He shall not cry, nor lift up, Nor cause his voice to be heard in the street. 42.3 A bruised reed shall he not break, And the dimly burning wick shall he not quench; He shall make the right to go forth according to the truth. 42.4 He shall not fail nor be crushed, Till he have set the right in the earth; And the isles shall wait for his teaching.
49.2
And He hath made my mouth like a sharp sword, In the shadow of His hand hath He hid me; And He hath made me a polished shaft, In His quiver hath He concealed me;
49.18
Lift up thine eyes round about, and behold: All these gather themselves together, and come to thee. As I live, saith the LORD, Thou shalt surely clothe thee with them all as with an ornament, And gird thyself with them, like a bride.

49.21
Then shalt thou say in thy heart: ‘Who hath begotten me these, Seeing I have been bereaved of my children, and am solitary, An exile, and wandering to and fro? And who hath brought up these? Behold, I was left alone; These, where were they?’,
54.1
Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.
61.1
The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;
63.1
’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—, 63.2 ’Wherefore is Thine apparel red, and Thy garments like his that treadeth in the winevat?’—, 63.3 ’I have trodden the winepress alone, and of the peoples there was no man with Me; yea, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment. 63.4 For the day of vengeance that was in My heart, and My year of redemption are come. 63.5 And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, And My fury, it upheld Me. 63.6 And I trod down the peoples in Mine anger, and made them drunk with My fury, and I poured out their lifeblood on the earth.’, 63.7 I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies.
63.9
In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old.
12. Hebrew Bible, Jeremiah, 26.18, 31.37 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Deuteronomy, relationship to pre-Deuteronomic sources • God–Israel relationship, Israels singular status • God–Israel relationship, abandonment trope in • God–Israel relationship, rejection trope in • Pentateuch (Torah), authority and legal function, relationship between • kinship, marriage • nations, relationship with Lamentations • political and legal uses of Hebrew scripture, authority and legal function, relationship between

 Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 346; Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 42; DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 95; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 128; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 149

26.18 מיכיה מִיכָה הַמּוֹרַשְׁתִּי הָיָה נִבָּא בִּימֵי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וַיֹּאמֶר אֶל־כָּל־עַם יְהוּדָה לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלַיִם עִיִּים תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר׃, 31.37 כֹּה אָמַר יְהוָה אִם־יִמַּדּוּ שָׁמַיִם מִלְמַעְלָה וְיֵחָקְרוּ מוֹסְדֵי־אֶרֶץ לְמָטָּה גַּם־אֲנִי אֶמְאַס בְּכָל־זֶרַע יִשְׂרָאֵל עַל־כָּל־אֲשֶׁר עָשׂוּ נְאֻם־יְהוָה׃
26.18 ’Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying: Thus saith the LORD of hosts: Zion shall be plowed as a field, And Jerusalem shall become heaps, And the mountain of the house as the high places of a forest.
31.37
Thus saith the LORD: If heaven above can be measured, And the foundations of the earth searched out beneath, Then will I also cast off all the seed of Israel For all that they have done, saith the LORD.
13. Hebrew Bible, Lamentations, 1.12 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • God–Israel relationship, Gods presence in exile • God–Israel relationship, destruction of temples in Jerusalem • Jesus, relationship with Judas of • Judas, relationship with Jesus of

 Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 356; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 33

1.12 לוֹא אֲלֵיכֶם כָּל־עֹבְרֵי דֶרֶךְ הַבִּיטוּ וּרְאוּ אִם־יֵשׁ מַכְאוֹב כְּמַכְאֹבִי אֲשֶׁר עוֹלַל לִי אֲשֶׁר הוֹגָה יְהוָה בְּיוֹם חֲרוֹן אַפּוֹ׃
1.12 All of you who pass along the road, let it not happen to you. Behold and see, if there is any pain like my pain, which has been dealt to me, with which the Lord saddened me on the day of His fierce anger.
14. Hesiod, Theogony, 27-28 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • deception, relationship to truth • poet-patron relationship

 Found in books: Hesk, Deception and Democracy in Classical Athens (2000) 146; Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 22, 23

27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι.
27 Those daughters of Lord Zeus proclaimed to me: 28 “You who tend sheep, full of iniquity,
15. Homer, Iliad, 6.234-6.236 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Maecenas, relationship with Horace • gift-exchange, relationship in

 Found in books: Bowditch, Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination (2001) 203; Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 35

6.234 ἔνθʼ αὖτε Γλαύκῳ Κρονίδης φρένας ἐξέλετο Ζεύς, 6.235 ὃς πρὸς Τυδεΐδην Διομήδεα τεύχεʼ ἄμειβε, 6.236 χρύσεα χαλκείων, ἑκατόμβοιʼ ἐννεαβοίων.
" 6.234 and many Achaeans again for thee to slay whomsoever thou canst. And let us make exchange of armour, each with the other, that these men too may know that we declare ourselves to be friends from our fathers days. When they had thus spoken, the twain leapt down from their chariots and clasped each others hands and pledged their faith. And then from Glaucus did Zeus, son of Cronos, take away his wit,", 6.235 eeing he made exchange of armour with Diomedes, son of Tydeus, giving golden for bronze, the worth of an hundred oxen for the worth of nine.But when Hector was come to the Scaean gate and the oak-tree, round about him came running the wives and daughters of the Trojans asking of their sons and brethren and friends, 6.236 eeing he made exchange of armour with Diomedes, son of Tydeus, giving golden for bronze, the worth of an hundred oxen for the worth of nine.But when Hector was come to the Scaean gate and the oak-tree, round about him came running the wives and daughters of the Trojans asking of their sons and brethren and friends
16. Homer, Odyssey, 16.195, 24.47-24.49 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • fate, relationship with gods • father-son relationship, in Odyssey • father-son relationship, in Tobit • relationship magic and curses, excluded texts • soul-body relationship, translocation

 Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 136; Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 350; Long, Immortality in Ancient Philosophy (2019) 98; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 23, 50

16.195 θέλγει, ὄφρʼ ἔτι μᾶλλον ὀδυρόμενος στεναχίζω. μήτηρ δʼ ἐξ ἁλὸς ἦλθε σὺν ἀθανάτῃς ἁλίῃσιν, ἀγγελίης ἀΐουσα· βοὴ δʼ ἐπὶ πόντον ὀρώρει, θεσπεσίη, ὑπὸ δὲ τρόμος ἔλλαβε πάντας Ἀχαιούς·
" 16.195 who enchants me, so that Ill groan still more in lamentation. For in no way could a mortal man contrive this with his own mind on his own, unless a god himself comes and easily makes him young or old by wishing it. For, yes, indeed, just now you were an old man and wore unseemly things,",
17. Aeschylus, Libation-Bearers, 314 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • charis, as human-god relationship • poet-patron relationship

 Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 61; Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 41

314 τριγέρων μῦθος τάδε φωνεῖ. Ὀρέστης
314 Justice cries out as she exacts the debt, Orestes
18. Hebrew Bible, Ezekiel, 8.3, 36.26 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Divine-human relationships • Spirit, characterizations as, in relationship to heart • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 257; Levison, Filled with the Spirit (2009) 93, 94; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301

8.3 וַיִּשְׁלַח תַּבְנִית יָד וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי וַתִּשָּׂא אֹתִי רוּחַ בֵּין־הָאָרֶץ וּבֵין הַשָּׁמַיִם וַתָּבֵא אֹתִי יְרוּשָׁלְַמָה בְּמַרְאוֹת אֱלֹהִים אֶל־פֶּתַח שַׁעַר הַפְּנִימִית הַפּוֹנֶה צָפוֹנָה אֲשֶׁר־שָׁם מוֹשַׁב סֵמֶל הַקִּנְאָה הַמַּקְנֶה׃, 36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃
8.3 And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.
36.26
A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.
19. Pindar, Nemean Odes, 7.33 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • myth and ritual, interaction rather than relationship • poet-patron relationship

 Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 222; Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 60

NA>
20. Pindar, Olympian Odes, 2.92 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • poet-patron relationship • syngeneia (kinship) • their relationship with other members of the elite, wealth of

 Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 95; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312; Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 30

NA>
21. Aristophanes, Lysistrata, 221, 237 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • oaths, of men, and relationship to the gods • oracle, relationship to oath

 Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 149; Fletcher, Performing Oaths in Classical Greek Drama (2012) 237

" 237 συνεπόμνυθ ὑμεῖς ταῦτα πᾶσαι; νὴ Δία.", ὅπως ἂν ἁνὴρ ἐπιτυφῇ μάλιστά μου:
" 237 CALONICE: But if I break it, let my bowl be filled with water. LYSISTRATA: Will ye all take this oath? MYRRHINE: Yes, yes! LYSISTRATA: Then lo! I immolate the victim. (She drinks.) CALONICE: Enough, enough, my dear; now let us all drink in turn to cement our friendship. LAMPITO: Hark! what do those cries mean? LYSISTRATA: Tis what I was telling you; the women have just occupied the Acropolis. So now, Lampito, do you return to Sparta to organize the plot, while your comrades here remain as hostages. For ourselves, let us away to join the rest in the citadel, and let us push the bolts well home. CALONICE: But dont you think the men will march up against us? LYSISTRATA: I laugh at them. Neither threats nor flames shall force our doors; they shall open only on the conditions I have named. CALONICE: Yes, yes, by the goddess of love! let us keep up our old-time repute for obstinacy and spite.",
22. Euripides, Orestes, 453 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Hosios (and cognates), In context of family relationships (more general) • kinship (in diplomacy)

 Found in books: Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 130; Peels, Hosios: A Semantic Study of Greek Piety (2016) 137

453 χάριτας πατρῴας ἐκτίνων ἐς οὕς σε δεῖ.
453 hare with your friends, who are wretched, your prosperity; do not hold aside that goodness for yourself alone; but partake of troubles in your turn, and so pay back my father’s kindness to those who have a claim on you. For such friends as desert us in adversity
23. Euripides, Trojan Women, 328 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Hosios (and cognates), In context of family relationships (more general) • Lévi-Strauss, Claude, The Elementary Structures of Kinship

 Found in books: Peels, Hosios: A Semantic Study of Greek Piety (2016) 91; Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 88

328 μακαριωτάταις
328 Nimbly lift the foot; lead the dance on high, with cries of joy, as if to greet my father’s happy fate. The dance is sacred. Come, Phoebus, now, for it is in your temple
24. Herodotus, Histories, 1.61, 3.38, 6.103, 9.81.1 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Fisheaters (Icthyophagoi), relationship of with seals • Germanicus, relationship with troops • armies, Roman, relationship with commanders • gods and goddesses, human–divine relationship • kinship, • myth and ritual, interaction rather than relationship • their relationship with other members of the elite • their relationship with other members of the elite, wealth of • women,relationships of,

 Found in books: Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 128; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 76; Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92, 96; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 221; Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 189, 190, 193; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 78

" 1.61 Having got back his sovereignty in the manner which I have described, Pisistratus married Megacles daughter according to his agreement with Megacles. But as he already had young sons, and as the Alcmeonid family were said to be under a curse, he had no wish that his newly-wedded wife bear him children, and therefore had unusual intercourse with her. At first the woman hid the fact: presently she told her mother (whether interrogated or not, I do not know) and the mother told her husband. Megacles was very angry to be dishonored by Pisistratus; and in his anger he patched up his quarrel with the other faction. Pisistratus, learning what was going on, went alone away from the country altogether, and came to Eretria where he deliberated with his sons. The opinion of Hippias prevailing, that they should recover the sovereignty, they set out collecting contributions from all the cities that owed them anything. Many of these gave great amounts, the Thebans more than any, and in course of time, not to make a long story, everything was ready for their return: for they brought Argive mercenaries from the Peloponnese, and there joined them on his own initiative a man of Naxos called Lygdamis, who was most keen in their cause and brought them money and men.", "
3.38
I hold it then in every way proved that Cambyses was quite insane; or he would never have set himself to deride religion and custom. For if it were proposed to all nations to choose which seemed best of all customs, each, after examination, would place its own first; so well is each convinced that its own are by far the best. It is not therefore to be supposed that anyone, except a madman, would turn such things to ridicule. I will give this one proof among many from which it may be inferred that all men hold this belief about their customs. When Darius was king, he summoned the Greeks who were with him and asked them for what price they would eat their fathers dead bodies. They answered that there was no price for which they would do it. Then Darius summoned those Indians who are called Callatiae, who eat their parents, and asked them (the Greeks being present and understanding through interpreters what was said) what would make them willing to burn their fathers at death. The Indians cried aloud, that he should not speak of so horrid an act. So firmly rooted are these beliefs; and it is, I think, rightly said in Pindars poem that custom is lord of all.", "
6.103
When the Athenians learned this, they too marched out to Marathon, with ten generals leading them. The tenth was Miltiades, and it had befallen his father Cimon son of Stesagoras to be banished from Athens by Pisistratus son of Hippocrates. While in exile he happened to take the Olympic prize in the four-horse chariot, and by taking this victory he won the same prize as his half-brother Miltiades. At the next Olympic games he won with the same horses but permitted Pisistratus to be proclaimed victor, and by resigning the victory to him he came back from exile to his own property under truce. After taking yet another Olympic prize with the same horses, he happened to be murdered by Pisistratus sons, since Pisistratus was no longer living. They murdered him by placing men in ambush at night near the town-hall. Cimon was buried in front of the city, across the road called “Through the Hollow”, and buried opposite him are the mares who won the three Olympic prizes. The mares of Evagoras the Laconian did the same as these, but none others. Stesagoras, the elder of Cimons sons, was then being brought up with his uncle Miltiades in the Chersonese. The younger was with Cimon at Athens, and he took the name Miltiades from Miltiades the founder of the Chersonese.",
9.81.1
Having brought all the loot together, they set apart a tithe for the god of Delphi. From this was made and dedicated that tripod which rests upon the bronze three-headed serpent, nearest to the altar; another they set apart for the god of Olympia, from which was made and dedicated a bronze figure of Zeus, ten cubits high; and another for the god of the Isthmus, from which was fashioned a bronze Poseidon seven cubits high. When they had set all this apart, they divided what remained, and each received, according to his worth, concubines of the Persians and gold and silver, and all the rest of the stuff and the beasts of burden.
25. Plato, Apology of Socrates, 31d (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Paul and Stoicism, relationship of • relationship with the gods, Jesus

 Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 72

31d δαιμόνιον γίγνεται φωνή, ὃ δὴ καὶ ἐν τῇ γραφῇ ἐπικωμῳδῶν Μέλητος ἐγράψατο. ἐμοὶ δὲ τοῦτʼ ἔστιν ἐκ παιδὸς ἀρξάμενον, φωνή τις γιγνομένη, ἣ ὅταν γένηται, ἀεὶ ἀποτρέπει με τοῦτο ὃ ἂν μέλλω πράττειν, προτρέπει δὲ οὔποτε. τοῦτʼ ἔστιν ὅ μοι ἐναντιοῦται τὰ πολιτικὰ πράττειν, καὶ παγκάλως γέ μοι δοκεῖ ἐναντιοῦσθαι· εὖ γὰρ ἴστε, ὦ ἄνδρες Ἀθηναῖοι, εἰ ἐγὼ πάλαι ἐπεχείρησα πράττειν τὰ πολιτικὰ πράγματα, πάλαι ἂν ἀπολώλη καὶ οὔτʼ ἂν ὑμᾶς ὠφελήκη
31d at many times and places, is that something divine and spiritual comes to me, the very thing which Meletus ridiculed in his indictment. I have had this from my childhood; it is a sort of voice that comes to me, and when it comes it always holds me back from what I am thinking of doing, but never urges me forward. This it is which opposes my engaging in politics. And I think this opposition is a very good thing; for you may be quite sure, men of Athens, that if I had undertaken to go into politics, I should have been put to death long ago and should have done
26. Plato, Euthyphro, 10e, 12e, 13b, 13c, 13d, 14b (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • charis, as human-god relationship • relationship with the gods • relationship with the gods, human

 Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 30, 31, 185; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40, 233

10e ΕΥΘ. πῶς δή, ὦ Σώκρατες;γ ΣΩ. ὅτι ὁμολογοῦμεν τὸ μὲν ὅσιον διὰ τοῦτο φιλεῖσθαι, ὅτι ὅσιόν ἐστιν, ἀλλʼ οὐ διότι φιλεῖται ὅσιον εἶναι· ἦ γάρ; ΕΥΘ. ναί. ΣΩ. τὸ δέ γε θεοφιλὲς ὅτι φιλεῖται ὑπὸ θεῶν, αὐτῷ τούτῳ τῷ φιλεῖσθαι θεοφιλὲς εἶναι, ἀλλʼ οὐχ ὅτι θεοφιλές, διὰ τοῦτο φιλεῖσθαι. ΕΥΘ. ἀληθῆ λέγεις. ΣΩ. ἀλλʼ εἴ γε ταὐτὸν ἦν, ὦ φίλε Εὐθύφρων, τὸ θεοφιλὲς καὶ τὸ ὅσιον, εἰ μὲν διὰ τὸ ὅσιον εἶναι ἐφιλεῖτο τὸ 12e ΣΩ. πειρῶ δὴ καὶ σὺ ἐμὲ οὕτω διδάξαι τὸ ποῖον μέρος τοῦ δικαίου ὅσιόν ἐστιν, ἵνα καὶ Μελήτῳ λέγωμεν μηκέθʼ ἡμᾶς ἀδικεῖν μηδὲ ἀσεβείας γράφεσθαι, ὡς ἱκανῶς ἤδη παρὰ σοῦ μεμαθηκότας τά τε εὐσεβῆ καὶ ὅσια καὶ τὰ μή. ΕΥΘ. τοῦτο τοίνυν ἔμοιγε δοκεῖ, ὦ Σώκρατες, τὸ μέρος τοῦ δικαίου εἶναι εὐσεβές τε καὶ ὅσιον, τὸ περὶ τὴν τῶν θεῶν θεραπείαν, τὸ δὲ περὶ τὴν τῶν ἀνθρώπων τὸ λοιπὸν εἶναι τοῦ δικαίου μέρος. ΣΩ. καὶ καλῶς γέ μοι, ὦ Εὐθύφρων, φαίνῃ λέγειν, ἀλλὰ, 13b ΕΥΘ. ναί. ΣΩ. ἡ δέ γε βοηλατικὴ βοῶν. ΕΥΘ. πάνυ γε. ΣΩ. ἡ δὲ δὴ ὁσιότης τε καὶ εὐσέβεια θεῶν, ὦ Εὐθύφρων; οὕτω λέγεις; ΕΥΘ. ἔγωγε. ΣΩ. οὐκοῦν θεραπεία γε πᾶσα ταὐτὸν διαπράττεται; οἷον τοιόνδε· ἐπʼ ἀγαθῷ τινί ἐστι καὶ ὠφελίᾳ τοῦ θεραπευομένου, ὥσπερ ὁρᾷς δὴ ὅτι οἱ ἵπποι ὑπὸ τῆς ἱππικῆς θεραπευόμενοι ὠφελοῦνται καὶ βελτίους γίγνονται· ἢ οὐ δοκοῦσί σοι; ΕΥΘ. ἔμοιγε. ΣΩ. καὶ οἱ κύνες γέ που ὑπὸ τῆς κυνηγετικῆς, καὶ οἱ, 13c ΕΥΘ. μὰ Δίʼ οὐκ ἔγωγε. ΣΩ. ἀλλʼ ἐπʼ ὠφελίᾳ; ΕΥΘ. πῶς δʼ οὔ; ΣΩ. ἦ οὖν καὶ ἡ ὁσιότης θεραπεία οὖσα θεῶν ὠφελία τέ ἐστι θεῶν καὶ βελτίους τοὺς θεοὺς ποιεῖ; καὶ σὺ τοῦτο συγχωρήσαις ἄν, ὡς ἐπειδάν τι ὅσιον ποιῇς, βελτίω τινὰ τῶν θεῶν ἀπεργάζῃ; ΕΥΘ. μὰ Δίʼ οὐκ ἔγωγε. ΣΩ. οὐδὲ γὰρ ἐγώ, ὦ Εὐθύφρων, οἶμαί σε τοῦτο λέγειν —πολλοῦ καὶ δέω—ἀλλὰ τούτου δὴ ἕνεκα καὶ ἀνηρόμην, 13d ΕΥΘ. καὶ ὀρθῶς γε, ὦ Σώκρατες· οὐ γὰρ τοιαύτην λέγω. ΣΩ. εἶεν· ἀλλὰ τίς δὴ θεῶν θεραπεία εἴη ἂν ἡ ὁσιότης; ΕΥΘ. ἥνπερ, ὦ Σώκρατες, οἱ δοῦλοι τοὺς δεσπότας θεραπεύουσιν. ΣΩ. μανθάνω· ὑπηρετική τις ἄν, ὡς ἔοικεν, εἴη θεοῖς. ΕΥΘ. πάνυ μὲν οὖν. ΣΩ. ἔχοις ἂν οὖν εἰπεῖν ἡ ἰατροῖς ὑπηρετικὴ εἰς τίνος ἔργου ἀπεργασίαν τυγχάνει οὖσα ὑπηρετική; οὐκ εἰς ὑγιείας οἴει; ΕΥΘ. ἔγωγε. 14b ΣΩ. ἦ πολύ μοι διὰ βραχυτέρων, ὦ Εὐθύφρων, εἰ ἐβούλου, εἶπες ἂν τὸ κεφάλαιον ὧν ἠρώτων· ἀλλὰ γὰρ οὐ,
10e Euthyphro. of course. Socrates. Then that which is dear to the gods and that which is holy are not identical, but differ one from the other. Euthyphro. How so, Socrates? Socrates. Because we are agreed that the holy is loved because it is holy and that it is not holy because it is loved; are we not? Euthyphro. Yes. Socrates. But we are agreed that what is dear to the gods is dear to them because they love it, that is, by reason of this love, not that they love it because it is dear. Euthyphro. Very true. Socrates. But if that which is dear to the gods and that which is holy were identical, my dear Euthyphro, then if the holy
12e
Euthyphro. This then is my opinion, Socrates, that the part of the right which has to do with attention to the gods constitutes piety and holiness, and that the remaining part of the right is that which has to do with the service of men. Socrates. I think you are correct, Euthyphro;
13b
Euthyphro. Yes. Socrates. And the oxherd’s art is that of attending to oxen? Euthyphro. Certainly. Socrates. And holiness and piety is the art of attending to the gods? Is that what you mean, Euthyphro? Euthyphro. Yes. Socrates. Now does attention always aim to accomplish the same end? I mean something like this: It aims at some good or benefit to the one to whom it is given, as you see that horses, when attended to by the horseman’s art are benefited and made better; or don’t you think so? Euthyphro. Yes, I do. Socrates. And dogs are benefited by the huntsman’s art,
13c
Euthyphro. No, by Zeus, I do not. Socrates. But for its benefit? Euthyphro. of course. Socrates. Then holiness, since it is the art of attending to the gods, is a benefit to the gods, and makes them better? And you would agree that when you do a holy or pious act you are making one of the gods better? Euthyphro. No, by Zeus, not I. Socrates. Nor do I, Euthyphro, think that is what you meant. Far from it. But I asked what you meant by,
13d
attention to the gods just because I did not think you meant anything like that. Euthyphro. You are right, Socrates; that is not what I mean. Socrates. Well, what kind of attention to the gods is holiness? Euthyphro. The kind, Socrates, that servants pay to their masters. Socrates. I understand. It is, you mean, a kind of service to the gods? Euthyphro. Exactly. Socrates. Now can you tell me what result the art that serves the physician serves to produce? Is it not health? Euthyphro. Yes. Socrates. Well then; what is it which the art,
14b
Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me.
27. Plato, Gorgias, 525c (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • pagan / pagans / pagan religion, relationship with Christians • soul-body relationship

 Found in books: Long, Immortality in Ancient Philosophy (2019) 31; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 120

525c οἳ δʼ ἂν τὰ ἔσχατα ἀδικήσωσι καὶ διὰ τὰ τοιαῦτα ἀδικήματα ἀνίατοι γένωνται, ἐκ τούτων τὰ παραδείγματα γίγνεται, καὶ οὗτοι αὐτοὶ μὲν οὐκέτι ὀνίνανται οὐδέν, ἅτε ἀνίατοι ὄντες, ἄλλοι δὲ ὀνίνανται οἱ τούτους ὁρῶντες διὰ τὰς ἁμαρτίας τὰ μέγιστα καὶ ὀδυνηρότατα καὶ φοβερώτατα πάθη πάσχοντας τὸν ἀεὶ χρόνον, ἀτεχνῶς παραδείγματα ἀνηρτημένους ἐκεῖ ἐν Ἅιδου ἐν τῷ δεσμωτηρίῳ, τοῖς ἀεὶ τῶν ἀδίκων ἀφικνουμένοις θεάματα καὶ νουθετήματα.
525c for in no other way can there be riddance of iniquity. But of those who have done extreme wrong and, as a result of such crimes, have become incurable, of those are the examples made; no longer are they profited at all themselves, since they are incurable, but others are profited who behold them undergoing for their transgressions the greatest, sharpest, and most fearful sufferings evermore, actually hung up as examples there in the infernal dungeon, a spectacle and a lesson to such of the wrongdoer
28. Plato, Phaedo, 82b, 82c, 113a, 113b, 114a, 114b (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • pagan / pagans / pagan religion, relationship with Christians • relationship with the gods, divine • soul-body relationship, temporary survival after death • soul-body relationship, translocation

 Found in books: Long, Immortality in Ancient Philosophy (2019) 99, 109; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 38, 120

82b ἀρετὴν ἐπιτετηδευκότες, ἣν δὴ καλοῦσι σωφροσύνην τε καὶ δικαιοσύνην, ἐξ ἔθους τε καὶ μελέτης γεγονυῖαν ἄνευ φιλοσοφίας τε καὶ νοῦ; 82c καθαρῷ ἀπιόντι οὐ θέμις ἀφικνεῖσθαι ἀλλ’ ἢ τῷ φιλομαθεῖ. ἀλλὰ τούτων ἕνεκα, ὦ ἑταῖρε Σιμμία τε καὶ Κέβης, οἱ ὀρθῶς φιλόσοφοι ἀπέχονται τῶν κατὰ τὸ σῶμα ἐπιθυμιῶν ἁπασῶν καὶ καρτεροῦσι καὶ οὐ παραδιδόασιν αὐταῖς ἑαυτούς, οὔ τι οἰκοφθορίαν τε καὶ πενίαν φοβούμενοι, ὥσπερ οἱ πολλοὶ καὶ φιλοχρήματοι: οὐδὲ αὖ ἀτιμίαν τε καὶ ἀδοξίαν μοχθηρίας δεδιότες, ὥσπερ οἱ φίλαρχοί τε καὶ φιλότιμοι, ἔπειτα ἀπέχονται αὐτῶν. οὐ γὰρ ἂν πρέποι, ἔφη, ὦ Σώκρατες, ὁ Κέβης . 113a ῥεῖ ἄλλων καὶ δὴ καὶ ὑπὸ γῆν ῥέων εἰς τὴν λίμνην ἀφικνεῖται τὴν Ἀχερουσιάδα, οὗ αἱ τῶν τετελευτηκότων ψυχαὶ τῶν πολλῶν ἀφικνοῦνται καί τινας εἱμαρμένους χρόνους μείνασαι, αἱ μὲν μακροτέρους, αἱ δὲ βραχυτέρους, πάλιν ἐκπέμπονται εἰς τὰς τῶν ζῴων γενέσεις. τρίτος δὲ ποταμὸς τούτων κατὰ μέσον ἐκβάλλει, καὶ ἐγγὺς τῆς ἐκβολῆς ἐκπίπτει εἰς τόπον μέγαν πυρὶ πολλῷ καόμενον, καὶ λίμνην ποιεῖ μείζω τῆς παρ᾽ ἡμῖν θαλάττης, ζέουσαν ὕδατος καὶ πηλοῦ: ἐντεῦθεν δὲ 113b χωρεῖ κύκλῳ θολερὸς καὶ πηλώδης, περιελιττόμενος δὲ τῇ γῇ ἄλλοσέ τε ἀφικνεῖται καὶ παρ’ ἔσχατα τῆς Ἀχερουσιάδος λίμνης, οὐ συμμειγνύμενος τῷ ὕδατι: περιελιχθεὶς δὲ πολλάκις ὑπὸ γῆς ἐμβάλλει κατωτέρω τοῦ Ταρτάρου : οὗτος δ’ ἐστὶν ὃν ἐπονομάζουσιν Πυριφλεγέθοντα, οὗ καὶ οἱ ῥύακες ἀποσπάσματα ἀναφυσῶσιν ὅπῃ ἂν τύχωσι τῆς γῆς. τούτου δὲ αὖ καταντικρὺ ὁ τέταρτος ἐκπίπτει εἰς τόπον πρῶτον δεινόν τε καὶ ἄγριον, ὡς λέγεται, χρῶμα δ’ ἔχοντα ὅλον οἷον ὁ, 114a ὑπ’ ὀργῆς βίαιόν τι πράξαντες, καὶ μεταμέλον αὐτοῖς τὸν ἄλλον βίον βιῶσιν, ἢ ἀνδροφόνοι τοιούτῳ τινὶ ἄλλῳ τρόπῳ γένωνται, τούτους δὲ ἐμπεσεῖν μὲν εἰς τὸν Τάρταρον ἀνάγκη, ἐμπεσόντας δὲ αὐτοὺς καὶ ἐνιαυτὸν ἐκεῖ γενομένους ἐκβάλλει τὸ κῦμα, τοὺς μὲν ἀνδροφόνους κατὰ τὸν Κωκυτόν, τοὺς δὲ πατραλοίας καὶ μητραλοίας κατὰ τὸν Πυριφλεγέθοντα : ἐπειδὰν δὲ φερόμενοι γένωνται κατὰ τὴν λίμνην τὴν Ἀχερουσιάδα, ἐνταῦθα βοῶσί τε καὶ καλοῦσιν, οἱ μὲν οὓς ἀπέκτειναν, οἱ δὲ οὓς ὕβρισαν, καλέσαντες δ’ ἱκετεύουσι, 114b καὶ δέονται ἐᾶσαι σφᾶς ἐκβῆναι εἰς τὴν λίμνην καὶ δέξασθαι, καὶ ἐὰν μὲν πείσωσιν, ἐκβαίνουσί τε καὶ λήγουσι τῶν κακῶν, εἰ δὲ μή, φέρονται αὖθις εἰς τὸν Τάρταρον καὶ ἐκεῖθεν πάλιν εἰς τοὺς ποταμούς, καὶ ταῦτα πάσχοντες οὐ πρότερον παύονται πρὶν ἂν πείσωσιν οὓς ἠδίκησαν: αὕτη γὰρ ἡ δίκη ὑπὸ τῶν δικαστῶν αὐτοῖς ἐτάχθη. οἳ δὲ δὴ ἂν δόξωσι διαφερόντως πρὸς τὸ ὁσίως βιῶναι, οὗτοί εἰσιν οἱ τῶνδε μὲν τῶν τόπων τῶν ἐν τῇ γῇ ἐλευθερούμενοί τε καὶ ἀπαλλαττόμενοι,
82b by nature and habit, without philosophy or reason, the social and civil virtues which are called moderation and justice? How are these happiest? Don’t you see? Is it not likely that they pass again into some such social and gentle species as that of bees or of wasps or ants, or into the human race again, and that worthy men spring from them? Yes. And no one who has not been a philosopher and who is not wholly pure when he departs, is allowed to enter into the communion of the gods,
82c
but only the lover of knowledge. It is for this reason, dear Simmias and Cebes, that those who truly love wisdom refrain from all bodily desires and resist them firmly and do not give themselves up to them, not because they fear poverty or loss of property, as most men, in their love of money, do; nor is it because they fear the dishonor or disgrace of wickedness, like the lovers of honor and power, that they refrain from them. No, that would not be seemly for them, Socrates, said Cebes. Most assuredly not,
113a
various desert places and, passing under the earth, comes to the Acherusian lake. To this lake the souls of most of the dead go and, after remaining there the appointed time, which is for some longer and for others shorter, are sent back to be born again into living beings. The third river flows out between these two, and near the place whence it issues it falls into a vast region burning with a great fire and makes a lake larger than our Mediterranean sea, boiling with water and mud.
113b
Thence it flows in a circle, turbid and muddy, and comes in its winding course, among other places, to the edge of the Acherusian lake, but does not mingle with its water. Then, after winding about many times underground, it flows into Tartarus at a lower level. This is the river which is called Pyriphlegethon, and the streams of lava which spout up at various places on earth are offshoots from it. Opposite this the fourth river issues, it is said, first into a wild and awful place, which is all of a dark blue color, like lapis lazuli.
114a
have lived in repentance the rest of their lives, or who have slain some other person under similar conditions—these must needs be thrown into Tartarus, and when they have been there a year the wave casts them out, the homicides by way of Cocytus, those who have outraged their parents by way of Pyriphlegethon. And when they have been brought by the current to the Acherusian lake, they shout and cry out, calling to those whom they have slain or outraged, begging and beseeching them,
114b
to be gracious and to let them come out into the lake; and if they prevail they come out and cease from their ills, but if not, they are borne away again to Tartarus and thence back into the rivers, and this goes on until they prevail upon those whom they have wronged; for this is the penalty imposed upon them by the judges. But those who are found to have excelled in holy living are freed from these regions within the earth and are released as from prisons;
29. Plato, Phaedrus, 246d, 248a, 248b, 250, 252c (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Divine-human relationships • charis, as human-god relationship • relationship with the gods, divine • soul-body relationship, translocation

 Found in books: Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 260; Long, Immortality in Ancient Philosophy (2019) 99; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 38, 44, 60

246d θεόν, ἀθάνατόν τι ζῷον, ἔχον μὲν ψυχήν, ἔχον δὲ σῶμα, τὸν ἀεὶ δὲ χρόνον ταῦτα συμπεφυκότα. ἀλλὰ ταῦτα μὲν δή, ὅπῃ τῷ θεῷ φίλον, ταύτῃ ἐχέτω τε καὶ λεγέσθω· τὴν δὲ αἰτίαν τῆς τῶν πτερῶν ἀποβολῆς, διʼ ἣν ψυχῆς ἀπορρεῖ, λάβωμεν. ἔστι δέ τις τοιάδε. 248a ΣΩ. 248b πρὸ τῆς ἑτέρας πειρωμένη γενέσθαι. θόρυβος οὖν καὶ ἅμιλλα καὶ ἱδρὼς ἔσχατος γίγνεται, οὗ δὴ κακίᾳ ἡνιόχων πολλαὶ μὲν χωλεύονται, πολλαὶ δὲ πολλὰ πτερὰ θραύονται· πᾶσαι δὲ πολὺν ἔχουσαι πόνον ἀτελεῖς τῆς τοῦ ὄντος θέας ἀπέρχονται, καὶ ἀπελθοῦσαι τροφῇ δοξαστῇ χρῶνται. οὗ δʼ ἕνεχʼ ἡ πολλὴ σπουδὴ τὸ ἀληθείας ἰδεῖν πεδίον οὗ ἐστιν, ἥ τε δὴ προσήκουσα ψυχῆς τῷ ἀρίστῳ νομὴ ἐκ τοῦ ἐκεῖ, 252c τὸν δʼ ἤτοι θνητοὶ μὲν ἔρωτα καλοῦσι ποτηνόν, ἀθάνατοι δὲ Πτέρωτα, διὰ πτεροφύτορʼ ἀνάγκην. Homeridae τούτοις δὴ ἔξεστι μὲν πείθεσθαι, ἔξεστιν δὲ μή· ὅμως δὲ ἥ γε αἰτία καὶ τὸ πάθος τῶν ἐρώντων τοῦτο ἐκεῖνο τυγχάνει ὄν.
246d or rightly conceived a god, imagine an immortal being which has both a soul and a body which are united for all time. Let that, however, and our words concerning it, be as is pleasing to God; we will now consider the reason why the soul loses its wings. It is something like this. The natural function of the wing is to soar upwards and carry that which is heavy up to the place where dwells the race of the gods. More than any other thing that pertains to the body,
248a
that which best follows after God and is most like him, raises the head of the charioteer up into the outer region and is carried round in the revolution, troubled by the horses and hardly beholding the realities; and another sometimes rises and sometimes sinks, and, because its horses are unruly, it sees some things and fails to see others. The other souls follow after, all yearning for the upper region but unable to reach it, and are carried round beneath, trampling upon and colliding with one another, each striving to pass its neighbor. So there is the greatest confusion and sweat of rivalry, wherein many are lamed, and many wings are broken through the incompetence of the drivers; and after much toil they all go away without gaining a view of reality, and when they have gone away they feed upon opinion. But the reason of the great eagerness to see where the plain of truth is, lies in the fact that the fitting pasturage for the best part of the soul is in the meadow there, and the wing on which the soul is raised up is nourished by this. And this is a law of Destiny, that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; but when, through inability to follow, it fails to see, and through some mischance is filled with forgetfulness and evil and grows heavy, and when it has grown heavy, loses its wings and falls to the earth, then it is the law that this soul shall never pass into any beast at its first birth, but the soul that has seen the most shall enter into the birth of a man who is to be a philosopher or a lover of beauty, or one of a musical or loving nature, and the second soul into that of a lawful king or a warlike ruler, and the third into that of a politician or a man of business or a ficier, the fourth into that of a hardworking gymnast or one who will be concerned with the cure of the body, and the fifth will lead the life of a prophet or some one who conducts mystic rites; to the sixth, a poet or some other imitative artist will be united, to the seventh, a craftsman or a husbandman, to the eighth, a sophist or a demagogue, to the ninth, a tyrant. Now in all these states, whoever lives justly obtains a better lot, and whoever lives unjustly, a worse. For each soul returns to the place whence it came in ten thousand years; for it does not,
248b
trampling upon and colliding with one another, each striving to pass its neighbor. So there is the greatest confusion and sweat of rivalry, wherein many are lamed, and many wings are broken through the incompetence of the drivers; and after much toil they all go away without gaining a view of reality, and when they have gone away they feed upon opinion. But the reason of the great eagerness to see where the plain of truth is, lies in the fact that the fitting pasturage for the best part of the soul is in the meadow there, and the wing,
252c
Mortals call him winged Love, but the immortals call him The winged One, because he must needs grow wings. You may believe this, or not; but the condition of lovers and the cause of it are just as I have said. Now he who is a follower of Zeus, when seized by love can bear a heavier burden of the winged god; but those who are servants of Ares and followed in his train, when they have been seized by Love and think they have been wronged in any way by the beloved, become murderous and are ready to sacrifice themselves and the beloved.
30. Plato, Symposium, 177d, 205a (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Methodius, relationship with encratism • relation/relationship (between the Father, and the Son) • relationship • relationship with the gods, divine

 Found in books: Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284; König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 171; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 45; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156

177d συνδοκεῖ καὶ ὑμῖν, γένοιτʼ ἂν ἡμῖν ἐν λόγοις ἱκανὴ διατριβή· δοκεῖ γάρ μοι χρῆναι ἕκαστον ἡμῶν λόγον εἰπεῖν ἔπαινον Ἔρωτος ἐπὶ δεξιὰ ὡς ἂν δύνηται κάλλιστον, ἄρχειν δὲ Φαῖδρον πρῶτον, ἐπειδὴ καὶ πρῶτος κατάκειται καὶ ἔστιν ἅμα πατὴρ τοῦ λόγου.
177d So if you on your part approve, we might pass the time well enough in discourses; for my opinion is that we ought each of us to make a speech in turn, from left to right, praising Love as beautifully as he can. Phaedrus shall open first; for he has the topmost place at table, and besides is father of our debate.
31. Plato, Theaetetus, 176a, 176b (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Christian, relationship with philosophy • Origen, homilies and commentaries, relationship between • relationship • relationship with the gods, divine

 Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 113; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 192, 294, 295; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 12, 38

176a λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε, ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ
176a THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can;
32. Plato, Timaeus, 28c, 47b, 90a, 90b (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Christianity, relationship to Rome according to Celsus • Paul and Stoicism, relationship of • kinship • kinship, • positive relationship to Christianity • relationship • relationship with the gods, divine

 Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 52; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 303; Esler, The Early Christian World (2000) 860; Hoenig, Plato's Timaeus and the Latin Tradition (2018) 19; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 38, 58, 60; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 72; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 193

28c δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν 47b ἐπορισάμεθα φιλοσοφίας γένος, οὗ μεῖζον ἀγαθὸν οὔτʼ ἦλθεν οὔτε ἥξει ποτὲ τῷ θνητῷ γένει δωρηθὲν ἐκ θεῶν. λέγω δὴ τοῦτο ὀμμάτων μέγιστον ἀγαθόν· τἆλλα δὲ ὅσα ἐλάττω τί ἂν ὑμνοῖμεν, ὧν ὁ μὴ φιλόσοφος τυφλωθεὶς ὀδυρόμενος ἂν θρηνοῖ μάτην; ἀλλὰ τούτου λεγέσθω παρʼ ἡμῶν αὕτη ἐπὶ ταῦτα αἰτία, θεὸν ἡμῖν ἀνευρεῖν δωρήσασθαί τε ὄψιν, ἵνα τὰς ἐν οὐρανῷ τοῦ νοῦ κατιδόντες περιόδους χρησαίμεθα ἐπὶ τὰς περιφορὰς τὰς τῆς παρʼ ἡμῖν διανοήσεως, συγγενεῖς, 90a διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν, 90b ἀνακρεμαννὺν ὀρθοῖ πᾶν τὸ σῶμα. τῷ μὲν οὖν περὶ τὰς ἐπιθυμίας ἢ περὶ φιλονικίας τετευτακότι καὶ ταῦτα διαπονοῦντι σφόδρα πάντα τὰ δόγματα ἀνάγκη θνητὰ ἐγγεγονέναι, καὶ παντάπασιν καθʼ ὅσον μάλιστα δυνατὸν θνητῷ γίγνεσθαι, τούτου μηδὲ σμικρὸν ἐλλείπειν, ἅτε τὸ τοιοῦτον ηὐξηκότι· τῷ δὲ περὶ φιλομαθίαν καὶ περὶ τὰς ἀληθεῖς φρονήσεις ἐσπουδακότι καὶ ταῦτα μάλιστα τῶν αὑτοῦ γεγυμνασμένῳ,
28c and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?
47b
than which no greater boon ever has come or will come, by divine bestowal, unto the race of mortals. This I affirm to be the greatest good of eyesight. As for all the lesser goods, why should we celebrate them? He that is no philosopher when deprived of the sight thereof may utter vain lamentations! But the cause and purpose of that best good, as we must maintain, is this,—that God devised and bestowed upon us vision to the end that we might behold the revolutions of Reason in the Heaven and use them for the revolvings of the reasoning that is within us, these being akin to those,
90a
wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power,
90b
keeps upright our whole body.
33. Sophocles, Philoctetes, 1330-1334 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Asclepius, relationship with Hippocrates • Hippocrates, relationship with Asclepius • oracle, relationship to oath

 Found in books: Fletcher, Performing Oaths in Classical Greek Drama (2012) 245; Jouanna, Greek Medicine from Hippocrates to Galen (2012) 68

1330 as long as the sun still rises in the east and sets in the west, until of your own free will you come to the plains of Troy , find there the sons of Asclepius, our comrades, be relieved of this infection, and, with this bow’ 1331 as long as the sun still rises in the east and sets in the west, until of your own free will you come to the plains of Troy , find there the sons of Asclepius, our comrades, be relieved of this infection, and, with this bow’,
34. Xenophon, Memoirs, 2.2.13 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Socrates, and parent-child relationships • charis, as human-god relationship • parent-child relationships

 Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 36, 174; Wolfsdorf, Early Greek Ethics (2020) 550

2.2.13 ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις.
2.2.13 And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office.
35. Xenophon, On Household Management, 5.19 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • charis, as human-god relationship • god of the Path, relationship with human beings

 Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 206; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 14

5.19 Well, said Socrates in reply, Mem. I. iv. 15; iv. iii. 12. Cyrop. I. vi. 46. I thought you knew, Critobulus, that the operations of husbandry no less than those of war are in the hands of the gods. And you observe, I suppose, that men engaged in war try to propitate the gods before taking action; and with sacrifices and omens seek to know what they ought to do and what they ought not to do;
36. Aristotle, Nicomachean Ethics, 1103a, 1133a (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • anger, relationship to courage • charis, as human-god relationship • courage, relationship to anger • relationship

 Found in books: Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284, 299; Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 85; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 14, 15

NA>
37. Anon., Jubilees, 22.16, 22.20 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • gentiles, relationships with Jews • kinship, marriage

 Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 302; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 138, 139, 140

22.16 May nations serve thee, And all the nations bow themselves before thy seed.
22.20
And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,And may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages,
38. Cicero, De Oratore, 1.150 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, and the relationship between spoken and written versions of extant speeches • quotation, and relationship to writing

 Found in books: Bua, Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD (2019) 39; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 123

1.150 vere enim etiam illud dicitur, perverse dicere homines perverse dicendo facillime consequi. Quam ob rem in istis ipsis exercitationibus, etsi utile est etiam subito saepe dicere, tamen illud utilius, sumpto spatio ad cogitandum paratius atque accuratius dicere. Caput autem est, quod, ut vere dicam, minime facimus (est enim magni laboris, quem plerique fugimus), quam plurimum scribere. Stilus optimus et praestantissimus dicendi effector ac magister; neque iniuria; nam si subitam et fortuitam orationem commentatio et cogitatio facile vincit, hanc ipsam profecto adsidua ac diligens scriptura superabit.
1.150 For it is truly said also, That men by speaking badly make sure of becoming bad speakers. In those exercises, therefore, although it be useful even frequently to speak on the sudden, yet it is mere advantageous, after taking time to consider, to speak with greater preparation and accuracy. But the chief point of all is that which (to say the truth) we hardly ever practise (for it requires great labour, which most of us avoid); I mean, to write as much as possible. Writing is said to be the best and most excellent modeller and teacher of oratory; and not without reason; for if what is meditated and considered easily surpasses sudden and extemporary speech, a constant and diligent habit of writing will surely be of more effect than meditation and consideration itself;
39. Dead Sea Scrolls, Community Rule, 5.5, 8.6 (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Jew/Jewish, relationship to Christianity • ethical education, related/relationships between • kinship • kinship, marriage • related/relationships between

 Found in books: Damm, Religions and Education in Antiquity (2018) 68, 69; Levison, Filled with the Spirit (2009) 287; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 114; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 206

NA>
40. Septuagint, 4 Maccabees, 5.8-5.11 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Diaspora Judaism, relationship with the ambient culture • truth, and relationship to Torah

 Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 110, 111; Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 59

5.8 Why, when nature has granted it to us, should you abhor eating the very excellent meat of this animal? 5.9 It is senseless not to enjoy delicious things that are not shameful, and wrong to spurn the gifts of nature. 5.10 It seems to me that you will do something even more senseless if, by holding a vain opinion concerning the truth, you continue to despise me to your own hurt. 5.11 Will you not awaken from your foolish philosophy, dispel your futile reasonings, adopt a mind appropriate to your years, philosophize according to the truth of what is beneficial,
41. Septuagint, 1 Maccabees, 3.48, 12.9, 12.19-12.23 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Divine-human relationships • kinship • kinship relations, and Jewish identity • kinship, fictive, putative • pagan, pagans, relationship with Jewish community

 Found in books: Gruen, Rethinking the Other in Antiquity (2011) 304, 305; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 257; Levine, The Ancient Synagogue, The First Thousand Years (2005) 147; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 69; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 13

3.48 And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols.
12.9
Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands,
12.19
This is a copy of the letter which they sent to Onias: 12.20 "Arius, king of the Spartans, to Onias the high priest, greeting. 21 It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 22 And now that we have learned this, please write us concerning your welfare; 23 we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly." 24 Now Jonathan heard that the commanders of Demetrius had returned, with a larger force than before, to wage war against him. 25 So he marched away from Jerusalem and met them in the region of Hamath, for he gave them no opportunity to invade his own country. 26 He sent spies to their camp, and they returned and reported to him that the enemy were being drawn up in formation to fall upon the Jews by night. 27 So when the sun set, Jonathan commanded his men to be alert and to keep their arms at hand so as to be ready all night for battle, and he stationed outposts around the camp. 28 When the enemy heard that Jonathan and his men were prepared for battle, they were afraid and were terrified at heart; so they kindled fires in their camp and withdrew. 29 But Jonathan and his men did not know it until morning, for they saw the fires burning. 12.21 It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22 And now that we have learned this, please write us concerning your welfare; 12.23 we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly."
42. Septuagint, Ecclesiasticus (Siracides), 17.24, 29.9, 29.10, 29.11, 29.12, 29.13, 29.20, 31.12-32.13 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • God, Relationship to • hospitality, relationship to tamhui • relationship • social relationships • tamhui, relationship to hospitality

 Found in books: Corley, Ben Sira's Teaching on Friendship (2002) 179, 202; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 298; Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 197

17.24 Yet to those who repent he grants a return,and he encourages those whose endurance is failing.
29.9
Help a poor man for the commandments sake,and because of his need do not send him away empty.
29.11
Lay up your treasure according to the commandments of the Most High,and it will profit you more than gold.
29.12
Store up almsgiving in your treasury,and it will rescue you from all affliction;
29.13
more than a mighty shield and more than a heavy spear,it will fight on your behalf against your enemy.
43. Anon., Sibylline Oracles, 3.429, 3.545-3.550 (1st cent. BCE - 5th cent. CE)
 Tagged with subjects: • Kinship • oracles, relationship with poetry

 Found in books: Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 38; Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 203; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 203

3.429 Clitor, Basilis, Meropeia, Antigone,
3.545
545 Shall an Ætolian youth sometime despoil. 3.546 Cyzicus, also thy vast wealth the sea, 3.547 Shall break off. And, Byzantium of Ares, 3.548 Thou some time shalt by Asia be laid waste, 3.549 And also groans and blood immeasurable, 3.550 550 Shalt thou receive. And Cragus, lofty mount
44. Horace, Odes, 1.1.2 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Maecenas, relationship with Horace • Satires (Horace), depiction of father-son relationship • Satires (Horace), treatment of relationship with Maecenas

 Found in books: Bowditch, Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination (2001) 195; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 164

NA>
45. Horace, Letters, 1.1, 1.7, 1.7.12, 1.7.37 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Maecenas, relationship with Horace • Philodemus of Gadara, relationship with Piso • Satires (Horace), treatment of relationship with Maecenas • architect-autocrat relationship

 Found in books: Bowditch, Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination (2001) 163, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 200, 201, 202; Oksanish, Vitruvian Man: Rome Under Construction (2019) 154; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 165, 167, 178, 192

1.1 BOOK I EPISTLE I – INTRODUCTION – TO MAECENAS You, Maecenas, of whom my first Muse told, of whom my Last shall tell, seek to trap me in the old game again, Though I’m proven enough, and I’ve won my discharge. My age, spirit are not what they were. Veianius Hangs his weapons on Hercules’ door, stops pleading to The crowd for his life, from the sand, by hiding himself In the country. A voice always rings clear in my ear: ‘While you’ve time, be wise, turn loose the ageing horse, Lest he stumbles, broken winded, jeered, at the end.’ So now I’m setting aside my verse, and other tricks: My quest and care is what’s right and true, I’m absorbed In it wholly: I gather, then store for later use. In case you ask who’s my master, what roof protects me, I’m not bound to swear by anyone’s precepts, I’m carried, a guest, wherever the storm-wind blows me. Now I seek action, and plunge in the civic tide, The guardian, and stern attendant of true virtue: Now I slip back privately to Aristippus’ precepts, Trying to bend world to self, and not self to world.As the night is long to a man whose mistress plays false, And the day is long to those bound to work, as the year Drags for orphans oppressed by matron’s strict custody: So those hours flow slowly and thanklessly for me That hinder my hopes and plans of pursuing closely That which benefits rich and poor alike, that which Neglected causes harm equally to young and old. It’s for me to guide and console myself by rule. You mightn’t be able to match Lynceus’ eyesight, But you wouldn’t not bathe your eyes if they were sore: And just because you can’t hope to have Glycon’s peerless Physique, you’d still want your body free of knotty gout. We should go as far as we can if we can’t go further. Is your mind fevered with greed and wretched desire: There are words and cries with which to ease the pain, And you can rid yourself of the worst of your sickness. Are you swollen with love of glory: then certain rites Renew you, purely if you read the page three times. Envious, irascible, idle, drunken, lustful, No man’s so savage he can’t be civilised, If he’ll attend patiently to self-cultivation.Virtue is to flee vice, and wisdoms’ beginning is Freedom from foolishness. See all your anxious thoughts And risks to avoid what you deem the worst of evils, Too meagre a fortune, some shameful lost election: Eager for trade you dash off to farthest India, Avoiding poverty with seas, shoals and flames: Why not listen to, learn to trust, one wiser than yourself, Cease to care for what you foolishly gaze at and crave? What wrestler at village crossroads and country fairs Would refuse the crown at mighty Olympia, Given the hope, the prize of a dust-free victor’s palm? Silver’s worth less than gold, gold’s worth less than virtue. ‘Citizens, O Citizens, first you must search for wealth, Cash before virtue!’ So Janus’ arcade proclaims From end to end, this saying old and young recite Slate and satchel slung over their left shoulders. You’ve a mind, character, eloquence, honour, but wait: You’re a few thousand short of the needed four hundred: You’ll be a pleb. Yet boys, playing, sing: ‘You’ll be king If you act rightly.’ Let that be your wall of bronze, To be free of guilt, with no wrongs to cause you pallor. Tell me, please, what’s better, a Roscian privilege, Or the children’s rhyme of a kingdom for doing right, Sung once by real men like Curius and Camillus? Is he better for you who tells you: ‘Make cash, Honest cash if you can, if not, cash by any means,’ Just for a closer view of Pupius’ sad plays, Or he who in person exhorts and equips you To stand free and erect, defying fierce Fortune?And if the people of Rome chanced to ask me why I delight in the same colonnades as them, yet not The same opinions, nor follow or flee what they love Or hate, I’d reply as the wary fox once responded to The sick lion: ‘Because those tracks I can see scare me, They all lead towards your den, and none lead away.’ You’re a many-headed monster. What should I follow Or whom? Some are eager for civil contracts: some Hunt wealthy widows with fruits and titbits, or catch Old men in nets to stock their reserves. With many Interest quietly adds to their wealth. Accepting that Different men have differing aims and inclinations, Yet can the same man bear the same liking for an hour? ‘No bay in the world outshines delightful Baiae,’ If that’s what the rich man cries, lake and sea suffer The master’s swift attention: but if some decadent Whim gives him the signal, it’s: ‘Tomorrow, you workmen Haul your gear to Teanum!’ Does the Genius guard His marriage bed in the hall: he says nothing’s finer, Nothing outdoes the single life: if not he swears only Marriage can suit. What knot holds this shifting Proteus? And the pauper? You laugh! He changes his garret, His bed, his barber, his bath, hires a boat and is just As sick as the millionaire sailing his private yacht. If some ham-fisted barber has cropped my hair and I Meet you, you laugh: if I happen to wear a tired shirt Under my tunic, or my toga sits poorly, all Awry, you laugh: yet if my judgement contends With itself, spurns what it craved, seeks what it just put down, Wavers, inconsistently, in all of life’s affairs, Razing, re-building, and altering round to square: You consider my madness normal, don’t laugh at all, Don’t think I need the doctor, or a legal guardian The praetor appoints, given you, in charge of all My affairs, are annoyed by a badly-trimmed nail of this friend who looks to you, hangs on your every word. In sum: the wise man is second only to Jove, Rich, free, handsome, honoured, truly a king of kings, Sane, above all, sound, unless he’s a cold in the head!
1.7
EPISTLE VII – A REPLY – TO MAECENAS I promised I’d only stay a week in the country, I’m a liar, I’ve been missing all August. And yet If you want me sound and in good health, Maecenas, As you indulge me when I’m ill, you’ll indulge me When I fear illness, when heat and the early figs Honour the undertaker with dark attendants, When pale fathers, fond mothers, fear for their children, When dutiful zeal, the petty affairs of the Forum, Bring on feverish bouts, break open sealed wills. And if winter blankets the Alban fields in snow Your poet will head for the sea, take care of himself, Curl up and read: and, dear friend, if you’ll allow him, He’ll see you again, with the breeze and the first swallow. You’ve made me wealthy, not like a Calabrian host Inviting one to try those pears: ‘Please, eat some.’ ‘I’m full.’ ‘Well take them with you, as many as you like.’ ‘Too kind.’ ‘They’ll be welcome if you take them for your little boys.’ ‘I’m as grateful as if I’d been sent away weighed down.’ ‘As you wish: you’re leaving them for the pigs’ to guzzle.’ Lavish fools make gifts of what they despise and dislike: They yield, and will forever yield, a crop of ingratitude. The wise, and good, will stand ready to help the worthy, While always knowing how real and false coins differ. I’ll show myself worthy too, of your praiseworthy deed. But if you wish me never to leave your side, you’ll need To grant me strong lungs again, those black curls that hide The brow: restore sweet conversation, graceful laughter, Laments over the wine about pert Cinara’s flight.A slim little fox once crept through a narrow gap Into a corn bin, and after eating the vermin, Tried, in vain, to get free, his belly swollen. ‘If you,’ Said a weasel nearby, ‘desire to escape from there, Return, lean, to the tiny gap, the lean ‘you’ slipped through.’ If I’m reproached with this tale, I’ll renounce all I have: I don’t praise the poor man’s rest when I’m glutted on fowl, Yet wouldn’t lose freedom and peace for Arabia’s wealth. You’ve often praised reticence, well the ‘king’ and ‘father’ You’ve heard to your face, is no less true when far off. Try me, and see if I could cheerfully return your gifts. Telemachus, long-suffering Ulysses’ son, gave No bad answer: ‘Ithaca’s no fit place for horses, It hasn’t the wide, flat plains, it isn’t rich in grasses: Son of Atreus, I refuse gifts fitter for you.’ Less for the lesser: not royal Rome, but TiburThe free, or peaceful Tarentum, please me now.Philippus the famous lawyer, one both resolute And energetic, was heading home from work, at two, And complaining, at his age, about the Carinae Being so far from the Forum, when he noticed, A close-shaven man, it’s said, in an empty barber’s Booth, penknife in hand, quietly cleaning his nails. ‘Demetrius,’ (a boy not slow to obey his master’s Orders) ‘go and discover where that man hails from, Who he is, his standing, his father or his patron.’ off he goes, and returns to say the man’s VolteiusMena, a respectable auctioneer, not wealthy, Knowing his time to work or rest, earn or spend, Taking pleasure in humble friends and his own home, And sport, and the Campus when business was over. ‘I’d like to hear all that from his own lips: invite him To dinner.’ Mena can scarcely believe it, pondering In silence. To be brief, he replies: ‘No thank you.’ ‘Does he refuse?’ ‘The rascal has refused, he’s either Insulting you or afraid.’ Next morning, PhilippusFinds Volteius selling cheap goods to working folk, And gives him a greeting. He offers business Commitments and work as his excuse to PhilippusFor not having come to his house that morning, in short For not paying his respects. ‘Consider yourself Forgiven, so long as you dine with me today.’ ‘As you wish.’ ‘Come after nine then: now work, increase Your wealth.’ At dinner he chattered unguardedly And then was packed off home to bed. After that he was often seen to race like a fish to the baited hook, A dawn attendant, a constant guest, so was summoned To visit the country estate when the Latin games Were called. Pulled by the ponies he never stops praising The Sabine soil and skies. Philippus watches and smiles, And seeking light relief and laughter from any source, Gives him seven thousand sesterces, offers a loan of seven more, and persuades him to buy a small farm. He buys it. Not to bore you with an over-long, rambling Tale, the city-dweller turns rustic, rattling on about Furrows, and vineyards, stringing his elm-trees, killing Himself with zeal, aged by his passion for yields. But after his sheep are lost to theft, goats to disease The crops have failed, the ox is broken by ploughing, Pricked by his losses, in the depths of night, he grabs His horse, and rides to Philippus’ house in a rage. When Philippus sees him, wild and unshaven, he cries: ‘Volteius, you look rough, and seem to be sorely tried.’ ‘Truly, patron, call me a miserable wretch,’ he said, ‘If you want to call me by my true name. I beg you, Implore you, by your guardian spirit, your own right hand, Your household gods, give me back the life I once had!’ When a man sees by how much what he’s left surpasses What he sought, he should swiftly return to what he lost. Every man should measure himself by his own rule.
46. Horace, Sermones, 1.6.62, 1.6.113-1.6.114, 1.6.130, 2.6.4 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Domitian, relationship • Epicureanism, personal relationships within • Maecenas, relationship with Horace • Nerva, relationship • Philodemus of Gadara, relationship with Piso • Satires (Horace), depiction of father-son relationship • Satires (Horace), treatment of relationship with Maecenas • astrometeorology, (changing) relationship with Roman religion

 Found in books: Bowditch, Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination (2001) 23, 58; Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 83; Talbert, The Senate of Imperial Rome (1984) 24; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 48, 49, 158, 179, 181, 216, 233

NA>
47. Lucretius Carus, On The Nature of Things, 2.7-2.13 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Satires (Horace), treatment of relationship with Maecenas • kinship

 Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 118; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 76

sed nihil dulcius est, bene quam munita tenere, edita doctrina sapientum templa serena, despicere unde queas alios passimque videre, errare atque viam palantis quaerere vitae, certare ingenio, contendere nobilitate, noctes atque dies niti praestante labore, ad summas emergere opes rerumque potiri.
NA>
48. Ovid, Metamorphoses, 1.4, 9.685-9.701, 11.162-11.163, 11.170 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Divine-human relationships • Muses, exiled Ovid’s love/hate relationship with • Ovid, love/hate relationship with Muses • kinship with landscape • power, artist /audience relationship and • same-sex relationships, Orpheus, as lover of men after death of Eurydice • same-sex relationships, marriage of Iphis and Ianthe, in Ovids Metamorphoses

 Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 131; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 120, 140; Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 20, 26, 96; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 40, 41, 47, 48, 49, 91; Rojas, The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons (2019) 203

1.4 ad mea perpetuum deducite tempora carmen. 9.685 vix erat illa gravem maturo pondere ventrem, 9.686 cum medio noctis spatio sub imagine somni, 9.688 aut stetit aut visa est. Inerant lunaria fronti, 9.689 cornua cum spicis nitido flaventibus auro, 9.690 et regale decus. Cum qua latrator Anubis, 9.691 sanctaque Bubastis variusque coloribus Apis, 9.692 quique premit vocem digitoque silentia suadet, 9.693 sistraque erant numquamque satis quaesitus Osiris, 9.694 plenaque somniferis serpens peregrina venenis. 9.695 Tum velut excussam somno et manifesta videntem, 9.696 sic adfata dea est: “Pars o Telethusa mearum, 9.697 pone graves curas mandataque falle mariti. 9.698 Nec dubita, cum te partu Lucina levarit, 9.699 tollere quidquid erit. Dea sum auxiliaris opemque, 9.701 ingratum numen.” Monuit thalamoque recessit. 11.162 barbaricoque Midan (aderat nam forte canenti), 11.163 carmine delenit. Post hunc sacer ora retorsit, 11.170 pollice sollicitat, quorum dulcedine captus, Inachis ante torum, pompa comitata sacrorum, exorata fero, nec te coluisse quereris
1.4 and all things you have changed! Oh lead my song,
9.685
and Venus , thinking upon future days, " 9.686 aid old Anchises years must be restored.", 9.688 until vexed with the clamor, Jupiter, 9.689 implored, “If you can have regard for me, 9.690 consider the strange blessings you desire: 9.691 does any one of you believe he can, 9.692 prevail against the settled will of Fate? 9.693 As Iolaus has returned by fate, 9.694 to those years spent by him; so by the Fate, " 9.695 Callirhoes sons from infancy must grow", 9.696 to manhood with no struggle on their part, 9.697 or force of their ambition. And you should, 9.698 endure your fortune with contented minds: 9.699 I, also, must give all control to Fate. 9.701 I would not let advancing age break down,
11.162
that Midas chose for harm and not for good. 11.163 The Berecynthian hero, king of Phrygia ,
11.170
He lifted up a dark stone from the ground,
49. Philo of Alexandria, Plant., 18 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Jew/Jewish, relationship to Christianity • kinship

 Found in books: Levison, Filled with the Spirit (2009) 247; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76

18 But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air; but the great Moses has not named the species of the rational soul by a title resembling that of any created being, but has pronounced it an image of the divine and invisible being, making it a coin as it were of sterling metal, stamped and impressed with the seal of God, the impression of which is the eternal word.
50. Philo of Alexandria, On The Life of Abraham, 112 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • hospitality, relationship to tamhui • kinship, fictive, putative • tamhui, relationship to hospitality

 Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 102; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 152

112 therefore the scriptures record that Abrahams wife, when she first heard what they were saying, laughed; and when they said afterwards, "Is anything impossible to God?" they were so ashamed that they denied that they had laughed; for Abraham knew that everything was possible to God, having almost learnt this doctrine as one may say from his cradle;
51. Philo of Alexandria, On The Creation of The World, 77, 144-146 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Jew/Jewish, relationship to Christianity • Logos, as source of human-divine kinship • kinship • kinship language/terms • kinship, with God • reason, as source of human-divine kinship

 Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 183; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145; Levison, Filled with the Spirit (2009) 247; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76

77 And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal.
144
And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI. 145 We have now then set forth the beauty of the first created man in both respects, in body and soul, if in a way much inferior to the reality, still to the extent of our power, and the best of our ability. And it cannot be but that his descendants, who all partake of his original character, must preserve some traces of their relationship to their father, though they may be but faint. And what is this relationship? 146 Every man in regard of his intellect is connected with divine reason, being an impression of, or a fragment or a ray of that blessed nature; but in regard of the structure of his body he is connected with the universal world. For he is composed of the same materials as the world, that is of earth, and water, and air and fire, each of the elements having contributed its appropriate part towards the completion of most sufficient materials, which the Creator was to take in order to fashion this visible image.
52. Philo of Alexandria, On The Special Laws, 1.51-1.52, 2.73 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • kinship • kinship relations, and Jewish identity • kinship,

 Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 324; Gruen, Rethinking the Other in Antiquity (2011) 306; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 385

1.51 And he receives all persons of a similar character and disposition, whether they were originally born so, or whether they have become so through any change of conduct, having become better people, and as such entitled to be ranked in a superior class; approving of the one body because they have not defaced their nobility of birth, and of the other because they have thought fit to alter their lives so as to come over to nobleness of conduct. And these last he calls proselytes (proseµlytou, 1.52 Accordingly, having given equal rank and honour to all those who come over, and having granted to them the same favours that were bestowed on the native Jews, he recommends those who are ennobled by truth not only to treat them with respect, but even with especial friendship and excessive benevolence. And is not this a reasonable recommendation? What he says is this. "Those men, who have left their country, and their friends, and their relations for the sake of virtue and holiness, ought not to be left destitute of some other cities, and houses, and friends, but there ought to be places of refuge always ready for those who come over to religion; for the most effectual allurement and the most indissoluble bond of affectionate good will is the mutual honouring of the one God.", "
2.73
For while it does not permit them to lend on usury to their fellow countrymen, it has allowed them to receive interest from foreigners; calling the former, with great felicity of expression, their brothers, in order to prevent any ones grudging to give of his possessions to those who are as if by nature joint inheritors with themselves; but those who are not their fellow countrymen are called strangers, as is very natural. For the being a stranger shows that a person has no right to a participation in any thing, unless, indeed, any one out of an excess of virtue should treat even those in the conditions of strangers as kindred and related, from having been bred up under a virtuous state of things, and under virtuous laws which look upon what is virtuous alone as good."
53. Philo of Alexandria, On The Virtues, 51, 80, 102-104, 106-115, 119, 141, 147, 161, 165, 171, 179 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Diaspora Judaism, relationship with the ambient culture • anger, relationship to courage • anger, relationship to philanthropia • courage, relationship to anger • courage, relationship to philanthropia • kinship • kinship language/terms • kinship relations, and Jewish identity • philanthropia, relationship to courage • philanthropia, relationship to pity • wisdom, kinship in

 Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 179, 324; Gruen, Rethinking the Other in Antiquity (2011) 306; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 152, 153, 154; Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 84, 91, 92, 93, 94, 95, 96

51 We must now proceed in due order to consider that virtue which is more nearly related to piety, being as it were a sister, a twin sister, namely, humanity, which the father of our laws loved so much that I know not if any human being was ever more attached to it. For he knew that this was as it were a plain and level road conducting to holiness; and, therefore, he trained and instructed all the people who were in subjection to himself in precepts of fellowship, the most excellent of all lessons, exhibiting to them his own life as an archetypal model for them to copy.
80
We have now, then, spoken of the proofs of the humanity of the lawgiver, which he displayed by the admirable disposition of his own excellent nature, and also partly by the expositions which he has given in the sacred volumes. We must now proceed to speak of the precepts which he left behind him, commanding that they should be observed by future ages, and we must enumerate, if not all (for that would not be easy), at all events the principal topics which are most closely connected with and most nearly resembling his counsels; "
102
Moreover, after the lawgiver has established commandments respecting ones fellow countrymen, he proceeds to show that he looks upon strangers also as worthy of having their interests attended to by his laws, since they have forsaken their natural relations by blood, and their native land and their national customs, and the sacred temples of their gods, and the worship and honour which they had been wont to pay to them, and have migrated with a holy migration, changing their abode of fabulous inventions for that of the certainty and clearness of truth, and of the worship of the one true and living God." 103 Accordingly, he commands the men of his nation to love the strangers, not only as they love their friends and relations, but even as they love themselves, doing them all the good possible both in body and soul; and, as to their feelings, sympathising with them both in sorrow and in joy, so as to appear all one creature, though the parts are divided; mutual fellowship uniting the whole and rendering it compact and coherent. 104 There is no need of my saying anything about meats, and drinks, and garments, and all the other matters which relate to the usual way of living and to the necessary requirements of life, which the law enjoins that the foreigners shall receive from the natives of the land; for all these things follow the one general law of benevolence, which enjoins every man to love and cherish a stranger in the same degree with himself. XXI.
106
But the lawgiver here, going beyond all the ordinary boundaries of humanity, thinks it fitting and ordains that such sojourners shall bear no ill-will even to those men who, after having received them in the land, may have ill-treated them, since, though their actions may not have been kind, their name at least resembles the characteristics of humanity. Therefore he says, in express terms, "Thou shalt not curse the Egyptian, because thou wast a sojourner in the land of Egypt.", 107 And yet what evil did the Egyptians ever omit to inflict upon this nation, being continually adding new devices of cruelty to the old ones, and proceeding by all sorts of fresh contrivances to heap inhumanity on inhumanity? But, nevertheless, because originally they received them in the land, not shutting their cities against them, and not making their country inaccessible to them when they first came, the lawgiver says, "Let them, as a reward for their friendly reception of you, have a treaty of peace with you. " 108 And if any of them should be willing to forsake their old ways and to come over to the customs and constitutions of the Jews, they are not to be rejected and treated with hostility as the children of enemies, but to be received in such a manner that in the third generation they may be admitted into the assembly, and may have a share of the divine words read to them, being instructed in the will of God equally with the natives of the land, the descendants of Gods chosen people. XXII.", 109 These, then, are the ordices which he enacts for the sojourners in respect of those who have received them into their land, and he also establishes other merciful laws, full of gentleness and humanity, on behalf even of Enemies;" for he thinks it right with respect to them, even if they are at the gates, and standing under the very walls ready to attack them in their complete armour, and raising their warlike engines against them, that they shall, nevertheless, not be accounted enemies until the citizens have sent heralds to them and invited them to peace, that so, if they will yield, they may find that greatest of all blessings, namely, friendship; but if they are uncomplying and refuse, then the citizens, having also gained the alliance and co-operation of justice, might go to repel them with a good hope of victory. 110 Moreover, if, after having taken prisoners in a sally, you should entertain a desire for a beautiful woman amongst them, do not satiate your passion, treating her as a captive, but act with gentleness, and pity her change of fortune, and alleviate her calamity, regulating everything for the best; 111 and you will alleviate her sufferings if you cut the hair of her head, and trim her nails, and take off from her the garment which she wore when she was taken prisoner, and leave her alone for thirty days, during which period you shall permit her with impunity to mourn and bewail her father and her mother, and her other relations, from whom she has been separated by their death, or by their being subjected to the calamity of slavery which is worse than death. 112 And, after that period, you shall cohabit with her as with a legitimate wedded wife; for it is right that one who is about to ascend the bed of her husband, nor for hire, like a harlot who makes a traffic of the flower of her beauty, but either out of love for him who has espoused her, or for the sake of the procreation of children, should be thought worthy of the ordices which belong to a legitimate marriage. 113 On which account the lawgiver has given all his laws with great beauty. For, in the first place, he had not permitted appetite to proceed onwards in its unbridled course, with stiff-necked obstinacy, but he has checked its vehement impetuosity, compelling it to rest for thirty days. And in the second place he has tested love, trying whether it is a frantic passion, easily satisfied, and, in fact, wholly originating in desire, or whether it has any share in that most pure essence of well-tempered reason, for reason will bridle the desire, not allowing it to proceed to any acts of insolence, but compelling it to abide the appointed period of a month of probation. 114 And, in the third place, he shows his compassion for the captive, if she is a virgin, because it is not her parents who are now giving her in marriage, arranging for her a most desirable connection; and if she is a widow, because she, being deprived of her first husband, is about how to make experiment of another, and this too while he still holds over her the power of a master, even though he studies to exhibit equality; for that which is subject to a master must always be apprehensive of his power, even though he may be very merciful. 115 But if any one, being filled with desire, and being afterwards sated with enjoyment, no longer chooses to continue his cohabitation with his captive, then the lawgiver does not so much punish him as admonish him and correct him, with a view to the improvement of his disposition, for he commands him in such a case not to sell her, nor to retain her any longer as a slave, but to give her liberty freely, and to allow her to depart from him house with impunity, in order that she may not be exposed to some intolerable suffering when any other woman is introduced into the house, by their both quarrelling, as is often the case, out of jealousy, the master being at the same time brought into subjection to more recent charms, and despising those by which he was previously allured. XXIII.
119
And this is an object which the most holy prophet is endeavouring to bring to pass throughout the whole of his code of laws, studying to create uimity, and fellowship, and agreement, and that due admixture of different dispositions by which houses, and cities, and altars, and nations, and countries, and the whole human race may be conducted to the very highest happiness.
141
Moreover, let wicked sycophants calumniate the whole nation as one given to inhumanity, and our laws as enjoining unsociable and inhuman observances, while the laws do thus openly show compassion on even the herds of cattle, and while the whole nation from its earliest youth is, as far as the disobedient nature of their souls will admit of, brought over by the honest admonitions of the law to a peaceable disposition.
147
But, nevertheless, the lawgiver neither neglected the safety of the unclean animals, nor did he permit those which were clean to use their strength in disregard of justice, crying out and declaring loudly in express words, if one may say so, to those persons who have ears in their soul, not to injure any one of a different nation, unless they have some grounds for bringing accusations against them beyond the fact of their being of another nation, which is not ground of blame; for those things which are not wickedness, and which do not proceed from wickedness, are free from all reproach. XXVIII.
161
Having, then, by such precepts as these, civilised and made gentle the minds of those who live under the constitution of his laws, he has separated them from haughtiness and arrogance, those most grievous and burdensome of evils, which men in general cling to as the greatest of goods, and especially when riches, or glory, or authority supply them with unlimited abundance;
165
And still more does he seek to check and eradicate haughtiness, choosing to collect together the causes on account of which he enjoins men to erect in their souls an undying recollection of God; "For God," says Moses, "gives strength to get Power," speaking in this very instructively; for the man who has been accurately and thoroughly taught that he has received an endowment of great strength and vigour from God, will take into consideration the weakness which belonged to him before he received this great gift, and will consequently repel all haughty, and arrogant, and overbearing thoughts, and will give thanks to him who has been the cause of this change for the better. And arrogance is inconsistent with a grateful soul, as on the contrary ingratitude is nearly akin to haughtiness.
171
and the law has very beautifully brought those who are inflated by arrogance, and are altogether possessed by incurable pride, not before the tribunal of men, but before the judgment seat of God, to which alone it has assigned the office of judging them; for it says, "Whosoever attempts to do anything in a haughty arrogant manner, makes God Angry.",
179
And what can this best of all things be except God? whose honours those men have attributed to beings which are not gods, honouring them beyond all reason and moderation, and, like empty minded people that they are, wholly forgetting him. All those men therefore who, although they did not originally choose to honour the Creator and Father of the universe, have yet changed and done so afterwards, having learnt to prefer to honour a single monarch rather than a number of rulers, we must look upon as our friends and kinsmen, since they display that greatest of all bonds with which to cement friendship and kindred, namely, a pious and God-loving disposition, and we ought to sympathise in joy with and to congratulate them, since even if they were blind previously they have now received their sight, beholding the most brilliant of all lights instead of the most profound darkness. XXXIV.
54. Philo of Alexandria, On The Embassy To Gaius, 281 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Agrippa I (Jewish king), relationship to Gaius • pagan, pagans, relationship with Jewish community

 Found in books: Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 154, 155, 156; Levine, The Ancient Synagogue, The First Thousand Years (2005) 113

281 "Concerning the holy city I must now say what is necessary. It, as I have already stated, is my native country, and the metropolis, not only of the one country of Judaea, but also of many, by reason of the colonies which it has sent out from time to time into the bordering districts of Egypt, Phoenicia, Syria in general, and especially that part of it which is called Coelo-Syria, and also with those more distant regions of Pamphylia, Cilicia, the greater part of Asia Minor as far as Bithynia, and the furthermost corners of Pontus. And in the same manner into Europe, into Thessaly, and Boeotia, and Macedonia, and Aetolia, and Attica, and Argos, and Corinth and all the most fertile and wealthiest districts of Peloponnesus.
55. Philo of Alexandria, Questions On Exodus, 2.29 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • kinship • kinship,

 Found in books: Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 409

NA>
56. Vergil, Aeneis, 4.265-4.267 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • emotions, relationship with memory • marriage, and status of Dido-Aeneas relationship

 Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 71; Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 155

4.265 Continuo invadit: Tu nunc Karthaginis altae, 4.266 fundamenta locas, pulchramque uxorius urbem, 4.267 exstruis, heu regni rerumque oblite tuarum?
4.265 but with the morn she takes her watchful throne, 4.266 high on the housetops or on lofty towers, 4.267 to terrify the nations. She can cling
57. Vitruvius Pollio, On Architecture, 1.1.7 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • architect-autocrat relationship • philosophy, relationship to satire

 Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 38; Oksanish, Vitruvian Man: Rome Under Construction (2019) 152, 153

1.1.7 7. Moral philosophy will teach the architect to be above meanness in his dealings, and to avoid arrogance: it will make him just, compliant and faithful to his employer; and what is of the highest importance, it will prevent avarice gaining an ascendancy over him: for he should not be occupied with the thoughts of filling his coffers, nor with the desire of grasping every thing in the shape of gain, but, by the gravity of his manners, and a good character, should be careful to preserve his dignity. In these respects we see the importance of moral philosophy; for such are her precepts. That branch of philosophy which the Greeks call Ïx86Ïx85Ïx83ιολογία, or the doctrine of physics, is necessary to him in the solution of various problems; as for instance, in the conduct of water, whose natural force, in its meandering and expansion over flat countries, is often such as to require restraints, which none know how to apply, but those who are acquainted with the laws of nature: nor, indeed, unless grounded in the first principles of physic, can he study with profit the works of Ctesibius, Archimedes, and many other authors who have written on the subject.
58. Anon., Epistle of Barnabas, 9.7-9.9, 16.7 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • Judaism, relationship to Christianity • Righteousness (δικαιοσύνη), relationship to teachers • Teacher, relationship to disciples • relationship with God

 Found in books: Esler, The Early Christian World (2000) 233; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 249, 250, 253; König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 127; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 229

9.7 μάθετε οὖν, τέκνα ἀγάπης, περὶ πάντων πλουσίως, ὅτι Ἀβραάμ, πρῶτος περιτομὴν δούς, ἐν πνεύματι προβλέψας εἰς τὸν Ἰησοῦν περιέτεμεν, λαβὼν τριῶν γραμμάτων δόγματα. 9.8 λέγει Gen. 17, 25, 27; 14, 14 γάρ: Καὶ περιέτεμεν Ἀβραὰμ ἐκ τοῦ οἴκου αὐτοῦ ἄνδρας δεκαοκτὼ καὶ τριακοσίους. τίς οὖν ἧ δοθεῖσα αὐτῷ γνῶσις; μάθετε, ὅτι τοὺς δεκαοκτὼ πρώτους, καὶ διάστημα ποιήσας λέγει τριακοσίους. τὸ δεκαοκτὼ ι δέκα, η ὀκτώ: ἔχεις Ἰησοῦν. ὅτι δὲ ὁ σταυρὸς ἐν τῷ ταῦ ἤμελλεν ἔχειν τὴν χάριν, λέγει καὶ τοὺς τριακοσίους. δηλοῖ οὖν τὸν μὲν Ἰησοῦν ἐν τοῖς δυσὶν γράμμασιν, καὶ ἐν τῷ ἑνὶ τὸν σταυρόν. 16.7 εὑρίσκω οὖν, ὅτι ἔστιν ναός. πῶς οὖν οἰκοδομηθήσεται ἐπὶ τῷ ὀνόματι κυρίου, μάθετε. πρὸ τοῦ ἡμᾶς πιστεῦσαι τῷ θεῷ ἦν ἡμῶν τὸ κατοικητήριον τῆς καρδίας φθαρτὸν καὶ ἀσθενές, ὡς ἀληθῶς οἰκοδομητὸς ναὸς διὰ χειρός, ὅτι ἦν πλήρης μὲν εἰδωλολατρείας καὶ ἦν οἶκος δαιμονίων διὰ τὸ Dan. 9, 24-27 (??) ποιεῖν, ὅσα ἦν ἐναντία τῷ θεῷ, , οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν. οὐδεὶς γνησιώτερον ἔμαθεν ἀπ̓ ἐμοῦ λόγον: ἀλλὰ οἶδα, ὅτι ἄξιοί ἐστε ὑμεῖς.
" 7 Understand therefore, children of gladness, that the good Lord manifested all things to us beforehand, that we might know to whom we ought in all things to render thanksgiving and praise.If then the Son of God, being Lord and future Judge of quick and dead, suffered that His wound might give us life, let us believe that the Son of God could not suffer except for our sakes.But moreover when crucified He had vinegar and gall given Him to drink. Hear how on this matter the priests of the temple have revealed. Seeing that there is a commandment in scripture, Whatsoever shall not observe the fast shall surely die, the Lord commanded, because He was in His own person about to offer the vessel of His Spirit a sacrifice for our sins, that the type also which was given in Isaac who was offered upon the alter should be fulfilled.What then saith He in the prophet? And let them eat of the goat that is offered at the fast for all their sins. Attend carefully; And let all the priests alone eat the entrails unwashed with vinegar.Wherefore? Since ye are to give Me, who am to offer My flesh for the sins of My new people, gall with vinegar to drink, eat ye alone, while the people fasteth and waileth in sackcloth and ashes; that He might shew that He must suffer at their hands.Attend ye to the commandments which He gave. Take two goats, fair and alike, and offer them, and let the priest take the one for a whole burnt offering for sins.But the other one--what must they do with it? Accursed, saith He, is the one. Give heed how the type of Jesus is revealed.And do ye all spit upon it and goad it, and place scarlet wool about its head, and so let it be cast into the wilderness. And when it is so done, he that taketh the goat into the wilderness leadeth it, and taketh off the wool, and putteth it upon the branch which is called Rachia, the same whereof we are wont to eat the shoots when we find them in the country. of this briar alone is the fruit thus sweet.What then meaneth this? Give heed. The one at the alter, and the other accursed. And moreover the accursed one crowned. For they shall see Him in that day wearing the long scarlet robe about His flesh, and shall say, Is not this He, Whom once we crucified and set at nought and spat upon; verily this was He, Who then said that He was the Son of God.For how is He like the goat? For this reason it says the goats shall be fair and alike, that, when they shall see Him coming then, they may be astonished at the likeness of the goat. Therefore behold the type of Jesus that was to suffer.But what meaneth it, that they place the wool in the midst of the thorns? It is a type of Jesus set forth for the Church, since whosoever should desire to take away the scarlet wool it behoved him to suffer many things owing to the terrible nature of the thorn, and through affliction to win the mastery over it. Thus, He saith, they that desire to see Me, and to attain unto My kingdom, must lay hold on Me through tribulation and affliction.
9.7
For the scripture saith; And Abraham circumcised of his household eighteen males and three hundred. What then was the knowledge given unto him? Understand ye that He saith the eighteen first, and then after an interval three hundred In the eighteen I stands for ten, H for eight. Here thou hast JESUS (IHSOYS). And because the cross in the T was to have grace, He saith also three hundred. So He revealeth Jesus in the two letters, and in the remaining one the cross.", 9.8 He who placed within us the innate gift of His covet knoweth; no man hath ever learnt from me a more genuine word; but I know that ye are worthy. 10 But forasmuch as Moses said; Ye shall not eat seine nor eagle nor falcon nor crow nor any fish which hath no scale upon it, he received in his understanding three ordices.Yea and further He saith unto them in Deuteronomy; And I will lay as a covet upon this people My ordices. So then it is not a commandment of God that they should not bite with their teeth, but Moses spake it in spirit.Accordingly he mentioned the swine with this intent. Thou shalt not cleave, saith he, to such men who are like unto swine; that is, when they are in luxury they forget the Lord, but when they are in want they recognize the Lord, just as the swine when it eateth knoweth not his lord, but when it is hungry it crieth out, and when it has received food again it is silent.Neither shalt thou eat eagle nor falcon nor kite nor crow. Thou shalt not, He saith, cleave unto, or be likened to, such men who now not how to provide food for themselves by toil and sweat, but in their lawlessness seize what belongeth to others, and as if they were walking in guilelessness watch and search about for some one to rob in their rapacity, just as these birds alone do not provide food for themselves, but sit idle and seek how they may eat the meat that belongeth to others, being pestilent in their evil-doings.And thou shalt not eat, saith He, lamprey nor polypus nor cuttle fish . Thou shalt not, He meaneth, become like unto such men, who are desperately wicked, and are already condemned to death, just as these fishes alone are accursed and swim in the depths, not swimming on the surface like the rest, but dwell on the ground beneath the deep sea.Moreover thou shalt not eat the hare. Why so? Thou shalt not be found a corrupter of boys, nor shalt thou become like such persons; for the hare gaineth one passage in the body every year; for according to the number of years it lives it has just so many orifices.Again, neither shalt thou eat the hyena; thou shalt not, saith He, become an adulterer or a fornicator, neither shalt thou resemble such persons. Why so? Because this animal changeth its nature year by year, and becometh at one time male and at another female.Moreover He hath hated the weasel also and with good reason. Thou shalt not, saith He, become such as those men of whom we hear as working iniquity with their mouth for uncleanness, neither shalt thou cleave unto impure women who work iniquity with their mouth. For this animal conceiveth with its mouth.Concerning meats then Moses received three decrees to this effect and uttered them in a spiritual sense; but they accepted them according to the lust of the flesh, as though they referred to eating.And David also receiveth knowledge of the same three decrees, and saith; Blessed is the man who hath not gone in the council of the ungodly--even as the fishes go in darkness into the depths; and hath not stood in the path of sinners--just as they who pretend to fear the Lord sin like swine; and hath not sat on the seat of the destroyers--as the birds that are seated for prey. Ye have now the complete lesson concerning eating.Again Moses saith; Ye shall everything that divideth the hoof and cheweth the cud. What meaneth he? He that receiveth the food knoweth Him that giveth him the food, and being refreshed appeareth to rejoice in him. Well said he, having regard to the commandment. What then meaneth he? Cleave unto those that fear the Lord, with those who meditate in their heart on the distinction of the word which they have received, with those who tell of the ordices of the Lord and keep them, with those who know that meditation is a work of gladness and who chew the cud of the word of the Lord. But why that which divideth the hoof? Because the righteous man both walketh in this world, and at the same time looketh for the holy world to come. Ye see how wise a lawgiver Moses was.But whence should they perceive or understand these things? Howbeit we having justly perceived the commandments tell them as the Lord willed. To this end He circumcised our ears and hearts, that we might understand these things.
16.7
I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God.
59. Epictetus, Discourses, 1.14.12, 4.10.20-4.10.21 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Domitian, relationship • Paul and Stoicism, relationship of • relationship

 Found in books: Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 191, 192; Talbert, The Senate of Imperial Rome (1984) 94; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 72

NA>
60. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Bar Kokhba Revolt, Relationship with Judaism • Judaism, relationship to Christianity

 Found in books: Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 39; Esler, The Early Christian World (2000) 504

6.1 But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men.
61. Ignatius, To The Smyrnaeans, 4.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Relationship (interpersonal) • Seer of Revelation, communities and churches of Asia, relationship to • Teacher, relationship to false teachers

 Found in books: Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 23; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 245; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 175

NA>
62. Josephus Flavius, Jewish Antiquities, 14.211-14.264, 16.162-16.173, 18.245, 19.290, 19.292-19.296, 19.299-19.311 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Agrippa I (Jewish king), relationship to Gaius • Hyrcanus II, and Caesar, relationship of H. to C. • Syria, relationship of, to Judea • Urban-rural relationship • pagan, pagans, relationship with Jewish community

 Found in books: Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 139; Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 258; Levine, The Ancient Synagogue, The First Thousand Years (2005) 67, 68, 113, 114, 133, 136; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 32, 97

14.211 Γάιος Καῖσαρ αὐτοκράτωρ δικτάτωρ τὸ τέταρτον ὕπατός τε τὸ πέμπτον δικτάτωρ ἀποδεδειγμένος διὰ βίου λόγους ἐποιήσατο περὶ τῶν δικαίων τῶν ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου ἀρχιερέως ̓Ιουδαίων καὶ ἐθνάρχου τοιούτους: 14.212 τῶν πρὸ ἐμοῦ αὐτοκρατόρων ἐν ταῖς ἐπαρχίαις μαρτυρησάντων ̔Υρκανῷ ἀρχιερεῖ ̓Ιουδαίων καὶ ̓Ιουδαίοις ἐπί τε συγκλήτου καὶ δήμου ̔Ρωμαίων, εὐχαριστήσαντος δὲ καὶ τοῦ δήμου καὶ τῆς συγκλήτου αὐτοῖς, καλῶς ἔχει καὶ ἡμᾶς ἀπομνημονεύειν καὶ προνοεῖν, ὡς ̔Υρκανῷ καὶ τῷ ἔθνει τῶν ̓Ιουδαίων καὶ τοῖς ̔Υρκανοῦ παισὶν ὑπὸ συγκλήτου καὶ δήμου ̔Ρωμαίων ἀξία τῆς πρὸς ἡμᾶς εὐνοίας αὐτῶν καὶ ὧν εὐεργέτησαν ἡμᾶς χάρις ἀνταποδοθῇ. 14.213 ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι. " 14.214 ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ ἐν ̔Ρώμῃ κεκωλυμένων.", 14.215 καὶ γὰρ Γάιος Καῖσαρ ὁ ἡμέτερος στρατηγὸς καὶ ὕπατος ἐν τῷ διατάγματι κωλύων θιάσους συνάγεσθαι κατὰ πόλιν μόνους τούτους οὐκ ἐκώλυσεν οὔτε χρήματα συνεισφέρειν οὔτε σύνδειπνα ποιεῖν. 14.216 ὁμοίως δὲ κἀγὼ τοὺς ἄλλους θιάσους κωλύων τούτοις μόνοις ἐπιτρέπω κατὰ τὰ πάτρια ἔθη καὶ νόμιμα συνάγεσθαί τε καὶ ἑστιᾶσθαι. καὶ ὑμᾶς οὖν καλῶς ἔχει, εἴ τι κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων ψήφισμα ἐποιήσατε, τοῦτο ἀκυρῶσαι διὰ τὴν περὶ ἡμᾶς αὐτῶν ἀρετὴν καὶ εὔνοιαν. " 14.217 Μετὰ δὲ τὸν Γαί̈ου θάνατον Μᾶρκος ̓Αντώνιος καὶ Πόπλιος Δολαβέλλας ὕπατοι ὄντες τήν τε σύγκλητον συνήγαγον καὶ τοὺς παρ ̔Υρκανοῦ πρέσβεις παραγαγόντες διελέχθησαν περὶ ὧν ἠξίουν καὶ φιλίαν πρὸς αὐτοὺς ἐποίησαν, καὶ πάντα συγχωρεῖν αὐτοῖς ἡ σύγκλητος ἐψηφίσατο ὅσων τυγχάνειν ἐβούλοντο.", 14.218 παρατέθειμαι δὲ καὶ τὸ δόγμα, ὅπως τὴν ἀπόδειξιν τῶν λεγομένων ἐγγύθεν ἔχωσιν οἱ ἀναγινώσκοντες τὴν πραγματείαν. ἦν δὲ τοιοῦτον: 14.219 Δόγμα συγκλήτου ἐκ τοῦ ταμιείου ἀντιγεγραμμένον ἐκ τῶν δέλτων τῶν δημοσίων τῶν ταμιευτικῶν Κοί̈ντω ̔Ρουτιλίω Κοί̈ντω Κορνηλίω ταμίαις κατὰ πόλιν, δέλτῳ δευτέρᾳ καὶ ἐκ τῶν πρώτων πρώτῃ. πρὸ τριῶν εἰδῶν ̓Απριλλίων ἐν τῷ ναῷ τῆς ̔Ομονοίας. γραφομένῳ παρῆσαν Λούκιος Καλπούρνιος Μενηνία Πείσων, 14.221 Πούπλιος Σέρριος * Πόπλιος Δολοβέλλας Μᾶρκος ̓Αντώνιος ὕπατοι λόγους ἐποιήσαντο περὶ ὧν δόγματι συγκλήτου Γάιος Καῖσαρ ὑπὲρ ̓Ιουδαίων ἔκρινεν καὶ εἰς τὸ ταμιεῖον οὐκ ἔφθασεν ἀνενεχθῆναι, περὶ τούτων ἀρέσκει ἡμῖν γενέσθαι, ὡς καὶ Ποπλίῳ Δολαβέλλᾳ καὶ Μάρκῳ ̓Αντωνίῳ τοῖς ὑπάτοις ἔδοξεν, ἀνενεγκεῖν τε ταῦτα εἰς δέλτους καὶ πρὸς τοὺς κατὰ πόλιν ταμίας, ὅπως φροντίσωσιν καὶ αὐτοὶ εἰς δέλτους ἀναθεῖναι διπτύχους. 14.222 ἐγένετο πρὸ πέντε εἰδῶν Φεβρουαρίων ἐν τῷ ναῷ τῆς ̔Ομονοίας. οἱ δὲ πρεσβεύοντες παρὰ ̔Υρκανοῦ τοῦ ἀρχιερέως ἦσαν οὗτοι: Λυσίμαχος Παυσανίου ̓Αλέξανδρος Θεοδώρου Πάτροκλος Χαιρέου ̓Ιωάννης ̓Ονείου. 14.223 ̓́Επεμψεν δὲ τούτων ̔Υρκανὸς τῶν πρεσβευτῶν ἕνα καὶ πρὸς Δολαβέλλαν τὸν τῆς ̓Ασίας τότε ἡγεμόνα, παρακαλῶν ἀπολῦσαι τοὺς ̓Ιουδαίους τῆς στρατείας καὶ τὰ πάτρια τηρεῖν ἔθη καὶ κατὰ ταῦτα ζῆν ἐπιτρέπειν: 14.224 οὗ τυχεῖν αὐτῷ ῥᾳδίως ἐγένετο: λαβὼν γὰρ ὁ Δολοβέλλας τὰ παρὰ τοῦ ̔Υρκανοῦ γράμματα, μηδὲ βουλευσάμενος ἐπιστέλλει τοῖς κατὰ τὴν ̓Ασίαν ἅπασιν γράψας τῇ ̓Εφεσίων πόλει πρωτευούσῃ τῆς ̓Ασίας περὶ τῶν ̓Ιουδαίων. ἡ δὲ ἐπιστολὴ τοῦτον περιεῖχεν τὸν τρόπον: 14.225 ̓Επὶ πρυτάνεως ̓Αρτέμωνος μηνὸς Ληναιῶνος προτέρᾳ. Δολοβέλλας αὐτοκράτωρ ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.226 ̓Αλέξανδρος Θεοδώρου πρεσβευτὴς ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου υἱοῦ ἀρχιερέως καὶ ἐθνάρχου τῶν ̓Ιουδαίων ἐνεφάνισέν μοι περὶ τοῦ μὴ δύνασθαι στρατεύεσθαι τοὺς πολίτας αὐτοῦ διὰ τὸ μήτε ὅπλα βαστάζειν δύνασθαι μήτε ὁδοιπορεῖν ἐν ταῖς ἡμέραις τῶν σαββάτων, μήτε τροφῶν τῶν πατρίων καὶ συνήθων κατὰ τούτους εὐπορεῖν. 14.227 ἐγώ τε οὖν αὐτοῖς, καθὼς καὶ οἱ πρὸ ἐμοῦ ἡγεμόνες, δίδωμι τὴν ἀστρατείαν καὶ συγχωρῶ χρῆσθαι τοῖς πατρίοις ἐθισμοῖς ἱερῶν ἕνεκα καὶ ἁγίοις συναγομένοις, καθὼς αὐτοῖς νόμιμον, καὶ τῶν πρὸς τὰς θυσίας ἀφαιρεμάτων, ὑμᾶς τε βούλομαι ταῦτα γράψαι κατὰ πόλεις. 14.228 Καὶ ταῦτα μὲν ὁ Δολαβέλλας ̔Υρκανοῦ πρεσβευσαμένου πρὸς αὐτὸν ἐχαρίσατο τοῖς ἡμετέροις. Λεύκιος δὲ Λέντλος ὕπατος εἶπεν: πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ἔχοντας καὶ ποιοῦντας ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα στρατείας ἀπέλυσα πρὸ δώδεκα καλανδῶν ̓Οκτωβρίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.229 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Τίτου υἱὸς Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πομπήιος Τίτου Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου υἱὸς Τηρητίνα Βράκκος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου ̓Ετωρία Γάλλος, Γάιος Σέντιος Γαί̈ου * υἱὸς Σαβατίνα. " 14.231 Ψήφισμα Δηλίων. ἐπ ἄρχοντος Βοιωτοῦ μηνὸς Θαργηλιῶνος εἰκοστῇ χρηματισμὸς στρατηγῶν. Μᾶρκος Πείσων πρεσβευτὴς ἐνδημῶν ἐν τῇ πόλει ἡμῶν ὁ καὶ τεταγμένος ἐπὶ τῆς στρατολογίας προσκαλεσάμενος ἡμᾶς καὶ ἱκανοὺς τῶν πολιτῶν προσέταξεν,", 14.232 ἵνα εἴ τινές εἰσιν ̓Ιουδαῖοι πολῖται ̔Ρωμαίων τούτοις μηδεὶς ἐνοχλῇ περὶ στρατείας, διὰ τὸ τὸν ὕπατον Λούκιον Κορνήλιον Λέντλον δεισιδαιμονίας ἕνεκα ἀπολελυκέναι τοὺς ̓Ιουδαίους τῆς στρατείας. διὸ πείθεσθαι ἡμᾶς δεῖ τῷ στρατηγῷ. ὅμοια δὲ τούτοις καὶ Σαρδιανοὶ περὶ ἡμῶν ἐψηφίσαντο. 14.233 Γάιος Φάννιος Γαί̈ου υἱὸς στρατηγὸς ὕπατος Κῴων ἄρχουσι χαίρειν. βούλομαι ὑμᾶς εἰδέναι, ὅτι πρέσβεις ̓Ιουδαίων μοι προσῆλθον ἀξιοῦντες λαβεῖν τὰ συγκλήτου δόγματα τὰ περὶ αὐτῶν γεγονότα. ὑποτέτακται δὲ τὰ δεδογμένα. ὑμᾶς οὖν θέλω φροντίσαι καὶ προνοῆσαι τῶν ἀνθρώπων κατὰ τὸ τῆς συγκλήτου δόγμα, ὅπως διὰ τῆς ὑμετέρας χώρας εἰς τὴν οἰκείαν ἀσφαλῶς ἀνακομισθῶσιν. 14.234 Λεύκιος Λέντλος ὕπατος λέγει: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινές μοι ἱερὰ ἔχειν καὶ ποιεῖν ̓Ιουδαϊκὰ ἐν ̓Εφέσῳ ἐδόκουν, δεισιδαιμονίας ἕνεκα ἀπέλυσα. τοῦτο ἐγένετο πρὸ δώδεκα καλανδῶν Κουιντιλίων. " 14.235 Λούκιος ̓Αντώνιος Μάρκου υἱὸς ἀντιταμίας καὶ ἀντιστράτηγος Σαρδιανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαῖοι πολῖται ἡμέτεροι προσελθόντες μοι ἐπέδειξαν αὐτοὺς σύνοδον ἔχειν ἰδίαν κατὰ τοὺς πατρίους νόμους ἀπ ἀρχῆς καὶ τόπον ἴδιον, ἐν ᾧ τά τε πράγματα καὶ τὰς πρὸς ἀλλήλους ἀντιλογίας κρίνουσιν, τοῦτό τε αἰτησαμένοις ἵν ἐξῇ ποιεῖν αὐτοῖς τηρῆσαι καὶ ἐπιτρέψαι ἔκρινα.", 14.236 Μᾶρκος Πόπλιος σπιρίου υἱὸς καὶ Μᾶρκος Μάρκου Ποπλίου υἱὸς Λουκίου λέγουσιν. Λέντλῳ τἀνθυπάτῳ προσελθόντες ἐδιδάξαμεν αὐτὸν περὶ ὧν Δοσίθεος Κλεοπατρίδου ̓Αλεξανδρεὺς λόγους ἐποιήσατο, 14.237 ὅπως πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰωθότας, ἂν αὐτῷ φανῇ, δεισιδαιμονίας ἕνεκα ἀπολύσῃ: καὶ ἀπέλυσε πρὸ δώδεκα καλανδῶν Κουιντιλίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.238 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πήιος Τίτου υἱὸς Κορνηλία Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου Τηρητείνα Βρόκχος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου υἱὸς ̓Ετωρία Γάλλος, 14.239 Γάιος Τεύτιος Γαί̈ου Αἰμιλία χιλίαρχος, Σέξστος ̓Ατίλιος Σέξστου υἱὸς Αἰμιλία Σέσρανος, Γάιος Πομπήιος Γαί̈ου υἱὸς Σαβατίνα, Τίτος ̓́Αμπιος Τίτου Μένανδρος, Πόπλιος Σερουίλιος Ποπλίου υἱὸς Στράβων, Λεύκιος Πάκκιος Λευκίου Κολλίνα Καπίτων, Αὖλος Φούριος Αὔλου υἱὸς Τέρτιος, ̓́Αππιος Μηνᾶς. " 14.241 Λαοδικέων ἄρχοντες Γαί̈ῳ ̔Ραβελλίῳ Γαί̈ου υἱῷ ὑπάτῳ χαίρειν. Σώπατρος ̔Υρκανοῦ τοῦ ἀρχιερέως πρεσβευτὴς ἀπέδωκεν ἡμῖν τὴν παρὰ σοῦ ἐπιστολήν, δι ἧς ἐδήλου ἡμῖν παρὰ ̔Υρκανοῦ τοῦ ̓Ιουδαίων ἀρχιερέως ἐληλυθότας τινὰς γράμματα κομίσαι περὶ τοῦ ἔθνους αὐτῶν γεγραμμένα,", 14.242 ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν. 14.243 ἡμεῖς οὖν κατακολουθοῦντες τοῖς ἐπεσταλμένοις ὑπὸ σοῦ τήν τε ἐπιστολὴν τὴν ἀποδοθεῖσαν ἐδεξάμεθα καὶ κατεχωρίσαμεν εἰς τὰ δημόσια ἡμῶν γράμματα καὶ περὶ τῶν ἄλλων ὧν ἐπέσταλκας προνοήσομεν, ὥστε μηδὲν μεμφθῆναι. 14.244 Πόπλιος Σερουίλιος Ποπλίου υἱὸς Γάλβας ἀνθύπατος Μιλησίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.245 Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα. 14.246 βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι. 14.247 Ψήφισμα Περγαμηνῶν. ἐπὶ πρυτάνεως Κρατίππου μηνὸς Δαισίου πρώτῃ γνώμη στρατηγῶν. ἐπεὶ ̔Ρωμαῖοι κατακολουθοῦντες τῇ τῶν προγόνων ἀγωγῇ τοὺς ὑπὲρ τῆς κοινῆς ἁπάντων ἀνθρώπων ἀσφαλείας κινδύνους ἀναδέχονται καὶ φιλοτιμοῦνται τοὺς συμμάχους καὶ φίλους ἐν εὐδαιμονίᾳ καὶ βεβαίᾳ καταστῆσαι εἰρήνῃ, 14.248 πέμψαντος πρὸς αὐτοὺς τοῦ ἔθνους τοῦ ̓Ιουδαίων καὶ ̔Υρκανοῦ τοῦ ἀρχιερέως αὐτῶν πρέσβεις Στράτωνα Θεοδότου ̓Απολλώνιον ̓Αλεξάνδρου Αἰνείαν ̓Αντιπάτρου ̓Αριστόβουλον ̓Αμύντου Σωσίπατρον Φιλίππου ἄνδρας καλοὺς καὶ ἀγαθούς, " 14.249 καὶ περὶ τῶν κατὰ μέρη ἐμφανισάντων ἐδογμάτισεν ἡ σύγκλητος περὶ ὧν ἐποιήσαντο τοὺς λόγους, ὅπως μηδὲν ἀδικῇ ̓Αντίοχος ὁ βασιλεὺς ̓Αντιόχου υἱὸς ̓Ιουδαίους συμμάχους ̔Ρωμαίων, ὅπως τε φρούρια καὶ λιμένας καὶ χώραν καὶ εἴ τι ἄλλο ἀφείλετο αὐτῶν ἀποδοθῇ καὶ ἐξῇ αὐτοῖς ἐκ τῶν λιμένων μηδ ἐξαγαγεῖν,", 14.251 τῆς βουλῆς ἡμῶν Λούκιος Πέττιος ἀνὴρ καλὸς καὶ ἀγαθὸς προσέταξεν, ἵνα φροντίσωμεν ταῦτα οὕτως γενέσθαι, καθὼς ἡ σύγκλητος ἐδογμάτισεν, προνοῆσαί τε τῆς ἀσφαλοῦς εἰς οἶκον τῶν πρεσβευτῶν ἀνακομιδῆς. " 14.252 ἀπεδεξάμεθα δὲ καὶ ἐπὶ τὴν βουλὴν καὶ τὴν ἐκκλησίαν τὸν Θεόδωρον, ἀπολαβόντες δὲ τὴν ἐπιστολὴν παρ αὐτοῦ καὶ τὸ τῆς συγκλήτου δόγμα, καὶ ποιησαμένου μετὰ πολλῆς σπουδῆς τοὺς λόγους καὶ τὴν ̔Υρκανοῦ ἐμφανίσαντος ἀρετὴν καὶ μεγαλοψυχίαν,", " 14.253 καὶ ὅτι κοινῇ πάντας εὐεργετεῖ καὶ κατ ἰδίαν τοὺς πρὸς αὐτὸν ἀφικομένους, τά τε γράμματα εἰς τὰ δημόσια ἡμῶν ἀπεθέμεθα καὶ αὐτοὶ πάντα ποιεῖν ὑπὲρ ̓Ιουδαίων σύμμαχοι ὄντες ̔Ρωμαίων κατὰ τὸ τῆς συγκλήτου δόγμα ἐψηφισάμεθα.", 14.254 ἐδεήθη δὲ καὶ Θεόδωρος τὴν ἐπιστολὴν ἡμῖν ἀποδοὺς τῶν ἡμετέρων στρατηγῶν, ἵνα πέμψωσι πρὸς ̔Υρκανὸν τὸ ἀντίγραφον τοῦ ψηφίσματος καὶ πρέσβεις δηλώσοντας τὴν τοῦ ἡμετέρου δήμου σπουδὴν καὶ παρακαλέσοντας συντηρεῖν τε καὶ αὔξειν αὐτὸν τὴν πρὸς ἡμᾶς φιλίαν καὶ ἀγαθοῦ τινος αἴτιον γίνεσθαι, 14.255 ὡς ἀμοιβάς τε τὰς προσηκούσας ἀποληψόμενον μεμνημένον τε ὡς καὶ ἐν τοῖς κατὰ ̓́Αβραμον καιροῖς, ὃς ἦν πάντων ̔Εβραίων πατήρ, οἱ πρόγονοι ἡμῶν ἦσαν αὐτοῖς φίλοι, καθὼς καὶ ἐν τοῖς δημοσίοις εὑρίσκομεν γράμμασιν. 14.256 Ψήφισμα ̔Αλικαρνασέων. ἐπὶ ἱερέως Μέμνονος τοῦ ̓Αριστείδου, κατὰ δὲ ποίησιν Εὐωνύμου, ̓Ανθεστηριῶνος * ἔδοξε τῷ δήμῳ εἰσηγησαμένου Μάρκου ̓Αλεξάνδρου. 14.257 ἐπεὶ τὸ πρὸς τὸ θεῖον εὐσεβές τε καὶ ὅσιον ἐν ἅπαντι καιρῷ διὰ σπουδῆς ἔχομεν κατακολουθοῦντες τῷ δήμῳ τῶν ̔Ρωμαίων πάντων ἀνθρώπων ὄντι εὐεργέτῃ καὶ οἷς περὶ τῆς ̓Ιουδαίων φιλίας καὶ συμμαχίας πρὸς τὴν πόλιν ἔγραψεν, ὅπως συντελῶνται αὐτοῖς αἱ εἰς τὸν θεὸν ἱεροποιίαι καὶ ἑορταὶ αἱ εἰθισμέναι καὶ σύνοδοι, 14.258 δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει. " 14.259 Ψήφισμα Σαρδιανῶν. ἔδοξε τῇ βουλῇ καὶ τῷ δήμῳ στρατηγῶν εἰσηγησαμένων. ἐπεὶ οἱ κατοικοῦντες ἡμῶν ἐν τῇ πόλει ἀπ ἀρχῆς ̓Ιουδαῖοι πολῖται πολλὰ καὶ μεγάλα φιλάνθρωπα ἐσχηκότες διὰ παντὸς παρὰ τοῦ δήμου καὶ νῦν εἰσελθόντες ἐπὶ τὴν βουλὴν καὶ τὸν δῆμον παρεκάλεσαν,", " 14.261 δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ συγκεχωρῆσθαι αὐτοῖς συνερχομένοις ἐν ταῖς ἀποδεδειγμέναις ἡμέραις πράσσειν τὰ κατὰ τοὺς αὐτῶν νόμους, ἀφορισθῆναι δ αὐτοῖς καὶ τόπον ὑπὸ τῶν στρατηγῶν εἰς οἰκοδομίαν καὶ οἴκησιν αὐτῶν, ὃν ἂν ὑπολάβωσιν πρὸς τοῦτ ἐπιτήδειον εἶναι, ὅπως τε τοῖς τῆς πόλεως ἀγορανόμοις ἐπιμελὲς ᾖ καὶ τὰ ἐκείνοις πρὸς τροφὴν ἐπιτήδεια ποιεῖν εἰσάγεσθαι.", 14.262 Ψήφισμα ̓Εφεσίων. ἐπὶ πρυτάνεως Μηνοφίλου μηνὸς ̓Αρτεμισίου τῇ προτέρᾳ ἔδοξε τῷ δήμῳ, Νικάνωρ Εὐφήμου εἶπεν εἰσηγησαμένων τῶν στρατηγῶν. 14.263 ἐπεὶ ἐντυχόντων τῶν ἐν τῇ πόλει ̓Ιουδαίων Μάρκῳ ̓Ιουλίῳ Ποντίου υἱῷ Βρούτῳ ἀνθυπάτῳ, ὅπως ἄγωσι τὰ σάββατα καὶ πάντα ποιῶσιν κατὰ τὰ πάτρια αὐτῶν ἔθη μηδενὸς αὐτοῖς ἐμποδὼν γινομένου, " 14.264 ὁ στρατηγὸς συνεχώρησεν, δεδόχθαι τῷ δήμῳ, τοῦ πράγματος ̔Ρωμαίοις ἀνήκοντος, μηδένα κωλύεσθαι παρατηρεῖν τὴν τῶν σαββάτων ἡμέραν μηδὲ πράττεσθαι ἐπιτίμιον, ἐπιτετράφθαι δ αὐτοῖς πάντα ποιεῖν κατὰ τοὺς ἰδίους αὐτῶν νόμους.", 16.162 “Καῖσαρ Σεβαστὸς ἀρχιερεὺς δημαρχικῆς ἐξουσίας λέγει. ἐπειδὴ τὸ ἔθνος τὸ τῶν ̓Ιουδαίων εὐχάριστον εὑρέθη οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ καὶ μάλιστα ἐπὶ τοῦ ἐμοῦ πατρὸς αὐτοκράτορος Καίσαρος πρὸς τὸν δῆμον τὸν ̔Ρωμαίων ὅ τε ἀρχιερεὺς αὐτῶν ̔Υρκανός, 16.163 ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. 16.164 ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων. " 16.165 τό τε ψήφισμα τὸ δοθέν μοι ὑπ αὐτῶν ὑπὲρ τῆς ἐμῆς εὐσεβείας ἧς ἔχω πρὸς πάντας ἀνθρώπους καὶ ὑπὲρ Γαί̈ου Μαρκίου Κηνσωρίνου καὶ τοῦτο τὸ διάταγμα κελεύω ἀνατεθῆναι ἐν ἐπισημοτάτῳ τόπῳ τῷ γενηθέντι μοι ὑπὸ τοῦ κοινοῦ τῆς ̓Ασίας ἐν ̓Αγκύρῃ. ἐὰν δέ τις παραβῇ τι τῶν προειρημένων, δώσει δίκην οὐ μετρίαν. ἐστηλογραφήθη ἐν τῷ Καίσαρος ναῷ.”", " 16.166 “Καῖσαρ Νωρβανῷ Φλάκκῳ χαίρειν. ̓Ιουδαῖοι ὅσοι ποτ οὖν εἰσίν, οἳ δι ἀρχαίαν συνήθειαν εἰώθασιν χρήματά τε ἱερὰ φέροντες ἀναπέμπειν ἀκωλύτως τοῦτο ποιείτωσαν εἰς ̔Ιεροσόλυμα.” καὶ ταῦτα μὲν Καῖσαρ.", 16.167 ̓Αγρίππας δὲ καὶ αὐτὸς ἔγραψεν ὑπὲρ τῶν ̓Ιουδαίων τὸν τρόπον τοῦτον: “̓Αγρίππας ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. τῶν εἰς τὸ ἱερὸν τὸ ἐν ̔Ιεροσολύμοις ἀναφερομένων ἱερῶν χρημάτων τὴν ἐπιμέλειαν καὶ φυλακὴν βούλομαι τοὺς ἐν ̓Ασίᾳ ̓Ιουδαίους ποιεῖσθαι κατὰ τὰ πάτρια. 16.168 τούς τε κλέπτοντας ἱερὰ γράμματα τῶν ̓Ιουδαίων καταφεύγοντάς τε εἰς τὰς ἀσυλίας βούλομαι ἀποσπᾶσθαι καὶ παραδίδοσθαι τοῖς ̓Ιουδαίοις, ᾧ δικαίῳ ἀποσπῶνται οἱ ἱερόσυλοι. ἔγραψα δὲ καὶ Σιλανῷ τῷ στρατηγῷ, ἵνα σάββασιν μηδεὶς ἀναγκάζῃ ̓Ιουδαῖον ἐγγύας ὁμολογεῖν.”, 16.169 “Μᾶρκος ̓Αγρίππας Κυρηναίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν Κυρήνῃ ̓Ιουδαῖοι, ὑπὲρ ὧν ἤδη ὁ Σεβαστὸς ἔπεμψεν πρὸς τὸν ἐν Λιβύῃ στρατηγὸν τόντε ὄντα Φλάβιον καὶ πρὸς τοὺς ἄλλους τοὺς τῆς ἐπαρχίας ἐπιμελουμένους, ἵνα ἀνεπικωλύτως ἀναπέμπηται τὰ ἱερὰ χρήματα εἰς ̔Ιεροσόλυμα, ὡς ἔστιν αὐτοῖς πάτριον, " 16.171 “Γάιος Νωρβανὸς Φλάκκος ἀνθύπατος Σαρδιανῶν ἄρχουσι χαίρειν. Καῖσάρ μοι ἔγραψεν κελεύων μὴ κωλύεσθαι τοὺς ̓Ιουδαίους ὅσα ἂν ὦσιν κατὰ τὸ πάτριον αὐτοῖς ἔθος συναγαγόντες χρήματα ἀναπέμπειν εἰς ̔Ιεροσόλυμα. ἔγραψα οὖν ὑμῖν, ἵν εἰδῆτε, ὅτι Καῖσαρ κἀγὼ οὕτως θέλομεν γίνεσθαι.”", 16.172 Οὐδὲν ἧττον καὶ ̓Ιούλιος ̓Αντώνιος ἀνθύπατος ἔγραψεν “̓Εφεσίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν τῇ ̓Ασίᾳ κατοικοῦντες ̓Ιουδαῖοι εἰδοῖς Φεβρουαρίοις δικαιοδοτοῦντί μοι ἐν ̓Εφέσῳ ὑπέδειξαν Καίσαρα τὸν Σεβαστὸν καὶ ̓Αγρίππαν συγκεχωρηκέναι αὐτοῖς χρῆσθαι τοῖς ἰδίοις νόμοις καὶ ἔθεσιν, ἀπαρχάς τε, ἃς ἕκαστος αὐτῶν ἐκ τῆς ἰδίας προαιρέσεως εὐσεβείας ἕνεκα τῆς πρὸς τὸ θεῖον * ἀνακομιδῆς συμπορευομένους ποιεῖν ἀνεμποδίστως. 16.173 ᾔτουν τε, ὅπως κἀγὼ ὁμοίως τοῖς ὑπὸ τοῦ Σεβαστοῦ καὶ ̓Αγρίππα δοθεῖσιν τὴν ἐμὴν γνώμην βεβαιώσω. ὑμᾶς οὖν βούλομαι εἰδέναι ἐν τοῖς τοῦ Σεβαστοῦ καὶ ̓Αγρίππα βουλήμασιν συνεπιτρέπειν αὐτοῖς χρῆσθαι καὶ ποιεῖν κατὰ τὰ πάτρια χωρὶς ἐμποδισμοῦ.”, " 18.245 ̔Ο δὲ τέως μὲν ἀπεμάχετο ἀγαπῶν τὴν ἡσυχίαν καὶ τῆς ̔Ρώμης τὸν ὄχλον δι ὑποψίας λαμβάνων ἀναδιδάσκειν τε αὐτὴν ἐπειρᾶτο, ἡ δ ἐφ ὅσον ἐξαναχωροῦντα ἑώρα μειζόνως ἐπέκειτο κελεύουσα μὴ ἀνιέναι πάντα πράσσειν ἐπὶ τῇ βασιλείᾳ.", 19.292 Τούτοις μὲν δὴ τοῖς διατάγμασιν εἰς ̓Αλεξάνδρειάν τε καὶ τὴν οἰκουμένην πᾶσαν ἀποσταλεῖσιν ἐδήλωσεν ἣν περὶ ̓Ιουδαίων ἔχοι γνώμην Κλαύδιος Καῖσαρ: αὐτίκα δὲ ̓Αγρίππαν κομιούμενον τὴν βασιλείαν ἐπὶ τιμαῖς λαμπροτέραις ἐξέπεμψε τοῖς ἐπὶ τῶν ἐπαρχιῶν ἡγεμόσιν καὶ τοῖς ἐπιτρόποις διὰ γραμμάτων ἐπιστείλας ἐράσμιον ἄγειν αὐτόν. " 19.293 ὁ δ, ὡς εἰκὸς ἦν τὸν ἐπὶ κρείττοσιν τύχαις ἀνερχόμενον, μετὰ τάχους ὑπέστρεψεν, εἰς ̔Ιεροσόλυμα δ ἐλθὼν χαριστηρίους ἐξεπλήρωσε θυσίας οὐδὲν τῶν κατὰ νόμον παραλιπών.", " 19.294 διὸ καὶ ναζιραίων ξυρᾶσθαι διέταξε μάλα συχνούς, τὴν δὲ χρυσῆν ἅλυσιν τὴν δοθεῖσαν αὐτῷ ὑπὸ Γαί̈ου ἰσόσταθμον τῇ σιδηρᾷ, ᾗ τὰς ἡγεμονίδας χεῖρας ἐδέθη, τῆς στυγνῆς εἶναι τύχης ὑπόμνημα καὶ τῆς ἐπὶ τὰ κρείττω μαρτυρίαν μεταβολῆς τῶν ἱερῶν ἐντὸς ἀνεκρέμασεν περιβόλων ὑπὲρ τὸ γαζοφυλάκιον, ἵν ᾖ δεῖγμα καὶ τοῦ τὰ μεγάλα δύνασθαί ποτε πεσεῖν καὶ τοῦ τὸν θεὸν ἐγείρειν τὰ πεπτωκότα:", " 19.295 πᾶσι γὰρ τοῦτ ἐνεφάνιζεν ἡ τῆς ἁλύσεως ἀνάθεσις, ὅτι βασιλεὺς ̓Αγρίππας ἀπὸ μικρᾶς αἰτίας εἰς δεσμώτην ἀπέδυ τὸ πρὶν ἀξίωμα καὶ μετ ὀλίγον τῆς πέδης ἐκβὰς εἰς βασιλέα τοῦ πάλαι λαμπρότερον ἠγέρθη.", " 19.296 διὰ τοῦτ οὖν ἐννοεῖσθαι, ὅτι τῆς ἀνθρωπίνης φύσεως καὶ πεσεῖν ὀλισθάνειν τὰ μεγέθη καὶ τὰ κλιθέντα δύναται περιφανὲς λαβεῖν πάλιν ὕψος.", 19.299 Καταστησάμενος δὲ τὰ περὶ τοὺς ἀρχιερεῖς οὕτως ὁ βασιλεὺς τοὺς ̔Ιεροσολυμίτας ἠμείψατο τῆς εἰς αὐτὸν εὐνοίας: ἀνῆκε γοῦν αὐτοῖς τὰ ὑπὲρ ἑκάστης οἰκίας, ἐν καλῷ τιθέμενος ἀντιδοῦναι τοῖς ἠγαπηκόσιν στοργήν. ἔπαρχον δὲ ἀπέδειξεν παντὸς τοῦ στρατεύματος Σίλαν ἄνδρα πολλῶν αὐτῷ πόνων συμμετασχόντα. , 19.301 σφόδρα τοῦτο ̓Αγρίππαν παρώξυνεν: κατάλυσιν γὰρ τῶν πατρίων αὐτοῦ νόμων ἐδύνατο. ἀμελλητὶ δὲ πρὸς Πούπλιον Πετρώνιον, ἡγεμὼν δὲ τῆς Συρίας οὗτος ἦν, παραγίνεται καὶ καταλέγει τῶν Δωριτῶν. " 19.302 ὁ δ οὐχ ἧττον ἐπὶ τῷ πραχθέντι χαλεπήνας, καὶ γὰρ αὐτὸς ἔκρινεν ἀσέβειαν τὴν τῶν ἐννόμων παράβασιν, τοῖς ἀποστᾶσι τῶν Δωριτῶν σὺν ὀργῇ ταῦτ ἔγραψεν:", 19.303 “Πούπλιος Πετρώνιος πρεσβευτὴς Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Δωριέων τοῖς πρώτοις λέγει. 19.304 ἐπειδὴ τοσαύτῃ τόλμῃ ἀπονοίας τινὲς ἐχρήσαντο ἐξ ὑμῶν, ὥστε μηδὲ διὰ τὸ προτεθῆναι διάταγμα Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ περὶ τοῦ ἐφίεσθαι ̓Ιουδαίους φυλάσσειν τὰ πάτρια πεισθῆναι ὑμᾶς αὐτῷ, 19.305 τἀναντία δὲ πάντα πρᾶξαι, συναγωγὴν ̓Ιουδαίων κωλύοντας εἶναι διὰ τὸ μεταθεῖναι ἐν αὐτῇ τὸν Καίσαρος ἀνδριάντα, παρανομοῦντας οὐκ εἰς μόνους ̓Ιουδαίους, ἀλλὰ καὶ εἰς τὸν αὐτοκράτορα, οὗ ὁ ἀνδριὰς βέλτιον ἐν τῷ ἰδίῳ ναῷ ἢ ἐν ἀλλοτρίῳ ἐτίθετο καὶ ταῦτα ἐν τῷ τῆς συναγωγῆς τόπῳ, τοῦ φύσει δικαιοῦντος ἕνα ἕκαστον τῶν ἰδίων τόπων κυριεύειν κατὰ τὸ Καίσαρος ἐπίκριμα: 19.306 τοῦ γὰρ ἐμοῦ ἐπικρίματος μιμνήσκεσθαι γελοῖόν ἐστιν μετὰ τὸ τοῦ αὐτοκράτορος διάταγμα τοῦ ἐπιτρέψαντος ̓Ιουδαίοις τοῖς ἰδίοις ἔθεσι χρῆσθαι, ἔτι μέντοι γε καὶ συμπολιτεύεσθαι τοῖς ̔́Ελλησιν κεκελευκότος: " 19.307 τοὺς μὲν παρὰ τὸ διάταγμα τοῦ Σεβαστοῦ τοιαῦτα τετολμηκότας, ἐφ ᾧ καὶ αὐτοὶ ἠγανάκτησαν οἱ δοκοῦντες αὐτῶν ἐξέχειν οὐ τῇ ἰδίᾳ προαιρέσει γεγενῆσθαι λέγοντες ἀλλὰ τῇ τοῦ πλήθους ὁρμῇ, ὑπὸ ἑκατοντάρχου Πρόκλου Οὐιτελλίου ἐκέλευσα ἐπ ἐμὲ ἀναχθῆναι τῶν πεπραγμένων λόγον ἀποδώσοντας,", 19.308 τοῖς δὲ πρώτοις ἄρχουσι παραινῶ, εἰ μὴ βούλονται δοκεῖν κατὰ τὴν αὐτῶν προαίρεσιν γεγενῆσθαι τὸ ἀδίκημα, ἐπιδεῖξαι τοὺς αἰτίους τῷ ἑκατοντάρχῃ μηδεμιᾶς στάσεως μηδὲ μάχης ἐῶντας ἀφορμὴν γενέσθαι, ἥνπερ δοκοῦσίν μοι θηρεύεσθαι διὰ τῶν τοιούτων ἔργων, 19.309 κἀμοῦ καὶ τοῦ τιμιωτάτου μοι βασιλέως ̓Αγρίππου οὐδενὸς μᾶλλον προνοουμένων, ἢ ἵνα μὴ ἀφορμῆς δραξάμενοι τὸ τῶν ̓Ιουδαίων ἔθνος ὑπὸ τῆς ἀμύνης προφάσει συναθροισθὲν εἰς ἀπόνοιαν χωρῇ. " 19.311 εἴς τε οὖν τὸ λοιπὸν παραγγέλλω μηδεμίαν πρόφασιν στάσεως μηδὲ ταραχῆς ζητεῖν, ἀλλ ἑκάστους τὰ ἴδια ἔθη θρησκεύειν.”"
14.211 7. “Caius Caesar, imperator, dictator the fourth time, and consul the fifth time, declared to be perpetual dictator, made this speech concerning the rights and privileges of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews. 14.212 Since those imperators that have been in the provinces before me have borne witness to Hyrcanus, the high priest of the Jews, and to the Jews themselves, and this before the senate and people of Rome, when the people and senate returned their thanks to them, it is good that we now also remember the same, and provide that a requital be made to Hyrcanus, to the nation of the Jews, and to the sons of Hyrcanus, by the senate and people of Rome, and that suitably to what good-will they have shown us, and to the benefits they have bestowed upon us.”, 14.213 8. “Julius Caius, praetor consul of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214 Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215 for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216 Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.”, 14.217 9. Now after Caius was slain, when Marcus Antonius and Publius Dolabella were consuls, they both assembled the senate, and introduced Hyrcanus’s ambassadors into it, and discoursed of what they desired, and made a league of friendship with them. The senate also decreed to grant them all they desired. 14.218 I add the decree itself, that those who read the present work may have ready by them a demonstration of the truth of what we say. The decree was this: 14.219 10. “The decree of the senate, copied out of the treasury, from the public tables belonging to the quaestors, when Quintus Rutilius and Caius Cornelius were quaestors, and taken out of the second table of the first class, on the third day before the Ides of April, in the temple of Concord. 14.221 Publius Dolabella and Marcus Antonius, the consuls, made this reference to the senate, that as to those things which, by the decree of the senate, Caius Caesar had adjudged about the Jews, and yet had not hitherto that decree been brought into the treasury, it is our will, as it is also the desire of Publius Dolabella and Marcus Antonius, our consuls, to have these decrees put into the public tables, and brought to the city quaestors, that they may take care to have them put upon the double tables. 14.222 This was done before the fifth of the Ides of February, in the temple of Concord. Now the ambassadors from Hyrcanus the high priest were these: Lysimachus, the son of Pausanias, Alexander, the son of Theodorus, Patroclus, the son of Chereas, and Jonathan the son of Onias.”, 14.223 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. 14.224 And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: 14.225 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. 14.226 Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;—, 14.227 I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.”, 14.228 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, 14.229 in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe; 14.231 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, 14.232 that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 14.233 15. “Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I would have you know that the ambassadors of the Jews have been with me, and desired they might have those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you have a regard to and take care of these men, according to the senate’s decree, that they may be safely conveyed home through your country.”, 14.234 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.”, 14.235 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.”, 14.236 18. The declaration of Marcus Publius, the son of Spurius, and of Marcus, the son of Marcus, and of Lucius, the son of Publius: “We went to the proconsul, and informed him of what Dositheus, the son of Cleopatrida of Alexandria, desired, that, if he thought good, 14.237 he would dismiss those Jews who were Roman citizens, and were wont to observe the rites of the Jewish religion, on account of the superstition they were under. Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October.”14.238 and there were present Titus Appius Balbus, the son of Titus, lieutet of the Horatian tribe, Titus Tongius of the Crustumine tribe, Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the son of Sextus, of the Esquiline tribe, 14.239 Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Meder, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus. 14.241 20. “The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, 14.242 wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them. 14.243 We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us.”, 14.244 21. “Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and people of the Milesians, sendeth greeting. 14.245 Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: 14.246 I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.”, 14.247 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, 14.248 and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.249 and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens; 14.251 Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252 Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, 14.253 and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254 Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, 14.255 as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have also found it set down in our public records.”, 14.256 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257 Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258 we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.”, 14.259 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate, 14.261 Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.”, 14.262 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. 14.263 Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition. 14.264 Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.”,
16.162
2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, 16.163 it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164 But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 16.165 And I give order that the testimonial which they have given me, on account of my regard to that piety which I exercise toward all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any one transgress any part of what is above decreed, he shall be severely punished.” This was inscribed upon a pillar in the temple of Caesar. 16.166 3. “Caesar to Norbanus Flaccus, sendeth greeting. Let those Jews, how many soever they be, who have been used, according to their ancient custom, to send their sacred money to Jerusalem, do the same freely.” These were the decrees of Caesar. 16.167 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; 16.168 and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.”, 16.169 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, 16.171 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.”, 16.172 7. Nor did Julius Antonius, the proconsul, write otherwise. “To the magistrates, senate, and people of the Ephesians, sendeth greeting. As I was dispensing justice at Ephesus, on the Ides of February, the Jews that dwell in Asia demonstrated to me that Augustus and Agrippa had permitted them to use their own laws and customs, and to offer those their first-fruits, which every one of them freely offers to the Deity on account of piety, and to carry them in a company together to Jerusalem without disturbance. 16.173 They also petitioned me that I also would confirm what had been granted by Augustus and Agrippa by my own sanction. I would therefore have you take notice, that according to the will of Augustus and Agrippa, I permit them to use and do according to the customs of their forefathers without disturbance.”,
18.245
2. But for Herod, he opposed her request at this time, out of the love of ease, and having a suspicion of the trouble he should have at Rome; so he tried to instruct her better. But the more she saw him draw back, the more she pressed him to it, and desired him to leave no stone unturned in order to be king;
19.292
1. Now Claudius Caesar, by these decrees of his which were sent to Alexandria, and to all the habitable earth, made known what opinion he had of the Jews. So he soon sent Agrippa away to take his kingdom, now he was advanced to a more illustrious dignity than before, and sent letters to the presidents and procurators of the provinces that they should treat him very kindly. 19.293 Accordingly, he returned in haste, as was likely he would, now he returned in much greater prosperity than he had before. He also came to Jerusalem, and offered all the sacrifices that belonged to him, and omitted nothing which the law required; 19.294 on which account he ordained that many of the Nazarites should have their heads shorn. And for the golden chain which had been given him by Caius, of equal weight with that iron chain wherewith his royal hands had been bound, he hung it up within the limits of the temple, over the treasury, that it might be a memorial of the severe fate he had lain under, and a testimony of his change for the better; that it might be a demonstration how the greatest prosperity may have a fall, and that God sometimes raises up what is fallen down: 19.295 for this chain thus dedicated afforded a document to all men, that king Agrippa had been once bound in a chain for a small cause, but recovered his former dignity again; and a little while afterward got out of his bonds, and was advanced to be a more illustrious king than he was before. 19.296 Whence men may understand that all that partake of human nature, how great soever they are, may fall; and that those that fall may gain their former illustrious dignity again.
19.299
3. When the king had settled the high priesthood after this manner, he returned the kindness which the inhabitants of Jerusalem had showed him; for he released them from the tax upon houses, every one of which paid it before, thinking it a good thing to requite the tender affection of those that loved him. He also made Silas the general of his forces, as a man who had partaken with him in many of his troubles. 19.300 But after a very little while the young men of Doris, preferring a rash attempt before piety, and being naturally bold and insolent, carried a statue of Caesar into a synagogue of the Jews, and erected it there. 19.301 This procedure of theirs greatly provoked Agrippa; for it plainly tended to the dissolution of the laws of his country. So he came without delay to Publius Petronius, who was then president of Syria, and accused the people of Doris. 19.302 Nor did he less resent what was done than did Agrippa; for he judged it a piece of impiety to transgress the laws that regulate the actions of men. So he wrote the following letter to the people of Doris in an angry strain: 19.303 “Publius Petronius, the president under Tiberius Claudius Caesar Augustus Germanicus, to the magistrates of Doris, ordains as follows: 19.304 Since some of you have had the boldness, or madness rather, after the edict of Claudius Caesar Augustus Germanicus was published, for permitting the Jews to observe the laws of their country, not to obey the same, 19.305 but have acted in entire opposition thereto, as forbidding the Jews to assemble together in the synagogue, by removing Caesar’s statue, and setting it up therein, and thereby have offended not only the Jews, but the emperor himself, whose statue is more commodiously placed in his own temple than in a foreign one, where is the place of assembling together; while it is but a part of natural justice, that every one should have the power over the place belonging peculiarly to themselves, according to the determination of Caesar,—, 19.306 to say nothing of my own determination, which it would be ridiculous to mention after the emperor’s edict, which gives the Jews leave to make use of their own customs, as also gives order that they enjoy equally the rights of citizens with the Greeks themselves,—, 19.307 I therefore ordain that Proculus Vitellius, the centurion, bring those men to me, who, contrary to Augustus’s edict, have been so insolent as to do this thing, at which those very men, who appear to be of principal reputation among them, have an indignation also, and allege for themselves, that it was not done with their consent, but by the violence of the multitude, that they may give an account of what hath been done. 19.308 I also exhort the principal magistrates among them, unless they have a mind to have this action esteemed to be done with their consent, to inform the centurion of those that were guilty of it, and take care that no handle be hence taken for raising a sedition or quarrel among them; which those seem to me to hunt after who encourage such doings; 19.309 while both I myself, and king Agrippa, for whom I have the highest honor, have nothing more under our care, than that the nation of the Jews may have no occasion given them of getting together, under the pretense of avenging themselves, and become tumultuous. 19.311 I therefore charge you, that you do not, for the time to come, seek for any occasion of sedition or disturbance, but that every one be allowed to follow their own religious customs.”,
63. Josephus Flavius, Against Apion, 2.146, 2.232-2.235 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Diaspora Judaism, relationship with the ambient culture • Josephus, Pharisees, relationship with • anger, relationship to courage • anger, relationship to philanthropia • courage, relationship to anger • courage, relationship to philanthropia • kinship relations, and Jewish identity • pagan, pagans, relationship with Jewish community • philanthropia, relationship to courage • philanthropia, relationship to pity

 Found in books: Gruen, Rethinking the Other in Antiquity (2011) 306; Levine, The Ancient Synagogue, The First Thousand Years (2005) 133; Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 95, 96; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 54

" 2.146 κατὰ μέρος ὡς ἂν ὦ δυνατὸς εἰπεῖν. οἶμαι γὰρ ἔσεσθαι φανερόν, ὅτι καὶ πρὸς εὐσέβειαν καὶ πρὸς κοινωνίαν τὴν μετ ἀλλήλων καὶ πρὸς τὴν καθόλου φιλανθρωπίαν ἔτι δὲ πρὸς δικαιοσύνην καὶ τὴν ἐν τοῖς πόνοις καρτερίαν καὶ θανάτου περιφρόνησιν ἄριστα κειμένους", " 2.232 ̓͂Αρ οὖν καὶ παρ ἡμῖν, οὐ λέγω τοσούτους, ἀλλὰ δύο ἢ τρεῖς ἔγνω τις προδότας γενομένους τῶν νόμων ἢ θάνατον φοβηθέντας, οὐχὶ τὸν ῥᾷστον ἐκεῖνον λέγω τὸν συμβαίνοντα τοῖς μαχομένοις, ἀλλὰ τὸν μετὰ λύμης τῶν σωμάτων, ὁποῖος εἶναι δοκεῖ πάντων χαλεπώτατος;", " 2.233 ὃν ἔγωγε νομίζω τινὰς κρατήσαντας ἡμῶν οὐχ ὑπὸ μίσους προσφέρειν τοῖς ὑποχειρίοις, ἀλλὰ ὡς θαυμαστόν τι θέαμα βουλομένους ἰδεῖν, εἴ τινές εἰσιν ἄνθρωποι μόνον εἶναι κακὸν αὐτοῖς πεπιστευκότες, εἰ πρᾶξαί τι παρὰ τοὺς ἑαυτῶν νόμους εἰ λόγον εἰπεῖν παρ ἐκείνοις παραβιασθεῖεν.", " 2.234 οὐ χρὴ δὲ θαυμάζειν, εἰ πρὸς θάνατον ἀνδρείως ἔχομεν ὑπὲρ τῶν νόμων παρὰ τοὺς ἄλλους ἅπαντας: οὐδὲ γὰρ τὰ ῥᾷστα δοκοῦντα τῶν ἡμετέρων ἐπιτηδευμάτων ἄλλοι ῥᾳδίως ὑπομένουσιν, αὐτουργίαν λέγω καὶ τροφῆς λιτότητα καὶ τὸ μηδὲν εἰκῆ μηδ ὡς ἔτυχεν ἕκαστος ἐπιτεθυμηκὼς φαγεῖν ἢ πιεῖν ἢ συνουσίᾳ προσελθεῖν ἢ πολυτελείᾳ", " 2.235 καὶ πάλιν ἀργίας ὑπομεῖναι τάξιν ἀμετακίνητον. ἀλλ οἱ τοῖς ξίφεσιν ὁμόσε χωροῦντες καὶ τοὺς πολεμίους ἐξ ἐφόδου τρεπόμενοι τοῖς προστάγμασιν τοῖς περὶ διαίτης οὐκ ἀντέβλεψαν. ἡμῖν δὲ πάλιν ἐκ τοῦ περὶ ταῦτα τῷ νόμῳ πειθαρχεῖν ἡδέως κἀκεῖ περίεστιν ἐπιδείκνυσθαι τὸ γενναῖον."
2.146 for I suppose it will thence become evident that the laws we have given us are disposed after the best manner for the advancement of piety, for mutual communion with one another, for a general love of mankind, as also for justice, and for sustaining labors with fortitude, and for a contempt of death;
2.232
33. Now as for ourselves, I venture to say, that no one can tell of so many; nay, not of more than one or two that have betrayed our laws, no, not out of fear of death itself; I do not mean such an easy death as happens in battles, but that which comes with bodily torments, and seems to be the severest kind of death of all others. 2.233 Now I think, those that have conquered us have put us to such deaths, not out of their hatred to us when they had subdued us, but rather out of their desire of seeing a surprising sight, which is this, whether there be such men in the world who believe that no evil is to them so great as to be compelled to do or to speak any thing contrary to their own laws. 2.234 Nor ought men to wonder at us, if we are more courageous in dying for our laws than all other men are; for other men do not easily submit to the easier things in which we are instituted; I mean, working with our hands, and eating but little, and being contented to eat and drink, not at random, or at every one’s pleasure, or being under inviolable rules in lying with our wives, in magnificent furniture, and again in the observation of our times of rest; 2.235 while those that can use their swords in war, and can put their enemies to flight when they attack them, cannot bear to submit to such laws about their way of living: whereas our being accustomed willingly to submit to laws in these instances, renders us fit to show our fortitude upon other occasions also.
64. Mishnah, Yevamot, 16.7 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • hospitality, relationship to tamhui • sages, hierarchical relationships • tamhui, relationship to hospitality

 Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 99; Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 118

16.7 אָמַר רַבִּי עֲקִיבָא, כְּשֶׁיָּרַדְתִּי לִנְהַרְדְּעָא לְעַבֵּר הַשָּׁנָה, מָצָאתִי נְחֶמְיָה אִישׁ בֵּית דְּלִי, אָמַר לִי, שָׁמַעְתִּי שֶׁאֵין מַשִּׂיאִין אֶת הָאִשָּׁה בְאֶרֶץ יִשְׂרָאֵל עַל פִּי עֵד אֶחָד, אֶלָּא רַבִּי יְהוּדָה בֶן בָּבָא. וְנוּמֵתִי לוֹ, כֵּן הַדְּבָרִים. אָמַר לִי, אֱמֹר לָהֶם מִשְּׁמִי, אַתֶּם יוֹדְעִים שֶׁהַמְּדִינָה מְשֻׁבֶּשֶׁת בִּגְיָסוֹת, מְקֻבְּלָנִי מֵרַבָּן גַּמְלִיאֵל הַזָּקֵן, שֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי הַדְּבָרִים לִפְנֵי רַבָּן גַּמְלִיאֵל, שָׂמַח לִדְבָרַי, וְאָמַר, מָצָאנוּ חָבֵר לְרַבִּי יְהוּדָה בֶן בָּבָא. מִתּוֹךְ הַדְּבָרִים נִזְכַּר רַבָּן גַּמְלִיאֵל, שֶׁנֶּהֶרְגוּ הֲרוּגִים בְּתֵל אַרְזָא, וְהִשִּׂיא רַבָּן גַּמְלִיאֵל הַזָּקֵן נְשׁוֹתֵיהֶם עַל פִּי עֵד אֶחָד, וְהֻחְזְקוּ לִהְיוֹת מַשִּׂיאִין עַל פִּי עֵד אֶחָד. וְהֻחְזְקוּ לִהְיוֹת מַשִּׂיאִין עֵד מִפִּי עֵד, מִפִּי עֶבֶד, מִפִּי אִשָּׁה, מִפִּי שִׁפְחָה. רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ אוֹמְרִים, אֵין מַשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. רַבִּי עֲקִיבָא אוֹמֵר, לֹא עַל פִּי אִשָּׁה, וְלֹא עַל פִּי עֶבֶד וְלֹא עַל פִּי שִׁפְחָה, וְלֹא עַל פִּי קְרוֹבִים. אָמְרוּ לוֹ, מַעֲשֶׂה בִבְנֵי לֵוִי שֶׁהָלְכוּ לְצֹעַר עִיר הַתְּמָרִים, וְחָלָה אַחַד מֵהֶם בַּדֶּרֶךְ, וֶהֱבִיאוּהוּ בְפֻנְדָּק, וּבַחֲזָרָתָם אָמְרוּ לַפֻּנְדָּקִית אַיֵּה חֲבֵרֵנוּ, אָמְרָה לָהֶם מֵת וּקְבַרְתִּיו, וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ. אָמְרוּ לוֹ, וְלֹא תְהֵא כֹהֶנֶת כַּפֻּנְדָּקִית. אָמַר לָהֶם, לִכְשֶׁתְּהֵא פֻּנְדָּקִית נֶאֱמֶנֶת. הַפֻּנְדָּקִית הוֹצִיאָה לָהֶם מַקְלוֹ וְתַרְמִילוֹ וְסֵפֶר תּוֹרָה שֶׁהָיָה בְיָדוֹ:
16.7 Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I met Nehemiah of Bet D’li who said to me, “I heard that in the land of Israel no one, permits a married woman to marry again on the evidence of one witness, except Rabbi Judah ben Bava”. “That is so”, I told him. He said to me, “Tell them in my name: ‘You know that this country is in confusion because of marauders. I have received a tradition from Rabban Gamaliel the Elder: that they allow a married woman to remarry on the evidence of one witness’”. And when I came and recounted the conversation in the presence of Rabban Gamaliel he rejoiced at my words and exclaimed, “We have found a match for Rabbi Judah ben Bava!” As a result of this talk Rabban Gamaliel remembered that some men were once killed at Tel Arza, and that Rabban Gamaliel the Elder had allowed their wives to marry again on the evidence of one witness, and the law was established that they allow a woman to marry again on the evidence of one witness, and on the testimony of one who states that he has heard from another witness, from a slave, from a woman or from a female slave. Rabbi Eliezer and Rabbi Joshua say: a woman is not be allowed to remarry on the evidence of one witness. Rabbi Akiva ruled: a woman is not allowed to marry again on the evidence of a woman, on that of a slave, on that of a female slave or on that of relatives. They said to him: It once happened that a number of Levites went to Tsoar, the city of palms, and one of them became ill on the way, and they left him in an inn. When they returned they asked the female innkeeper, “Where is our friend?” And she replied, “He is dead and I buried him”, and they allowed his wife to remarry. Should not then a priest’s wife be believed at least as much as an innkeeper!” He answered them: When she will give such evidence as the innkeeper gave she will be believed, for the innkeeper had brought out to them the dead man’s staff, his bag and the Torah scroll which he had with him.
65. New Testament, 1 John, 1.5-1.7, 2.8-2.10, 3.2, 5.6-5.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christ, relationship with God the Father • Ephesians (letter), literary relationship with Gospel of John • relation/relationship (between the Father, and the Son) • relationship • resurrection, relationship to salvation

 Found in books: Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 184; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 315; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 104; Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 492; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302

1.5 Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπʼ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστὶν καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία. 1.6 Ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετʼ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν·, 1.7 ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτὸς ἔστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετʼ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας. 2.8 πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. 2.9 Ὁ λέγων ἐν τῷ φωτὶ εἶναι καὶ τὸν ἀδελφὸν αὐτοῦ μισῶν ἐν τῇ σκοτίᾳ ἐστὶν ἕως ἄρτι. 2.10 ὁ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῷ φωτὶ μένει, καὶ σκάνδαλονἐν αὐτῷ οὐκ ἔστιν·, 3.2 Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν. 5.6 Οὗτός ἐστιν ὁ ἐλθὼν διʼ ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός· οὐκ ἐν τῷ ὕδατι μόνον ἀλλʼ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι· καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ, 5.7 ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες, ἀλήθεια. 5.8 τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν.
1.5 This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. " 1.6 If we say that we have fellowship with him and walk in the darkness, we lie, and dont tell the truth.", 1.7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin.
2.8
Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. 2.9 He who says he is in the light and hates his brother, is in the darkness even until now. 2.10 He who loves his brother remains in the light, and there is no occasion for stumbling in him.
3.2
Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is.
5.6
This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. 5.7 It is the Spirit who bears witness, because the Spirit is the truth. 5.8 For there are three who bear witness, the Spirit, and the water, and the blood; and the three agree as one.
66. New Testament, 1 Peter, 2.5, 2.9-2.10, 2.25, 3.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Jew/Jewish, relationship to Christianity • Judaism, relationship to Christianity • Teacher, relationship to apostles • Teacher, relationship to prophets • kinship • kinship, fictive, putative • kinship, laos • relationship • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Esler, The Early Christian World (2000) 232; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 143; Levison, Filled with the Spirit (2009) 284; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 179, 233; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 8, 10, 46, 231, 244, 252; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 303, 304

2.5 καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ·, 2.9 ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·, 2.10 οἵ ποτεοὐ λαὸςνῦν δὲλαὸς θεοῦ,οἱοὐκ ἠλεημένοινῦν δὲἐλεηθέντες. 2.25 ἦτε γὰρὡς πρόβατα πλανώμενοι,ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν. 3.6 ὡς Σάρρα ὑπήκουεν τῷ Ἀβραάμ,κύριοναὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶμὴ φοβούμεναιμηδεμίανπτόησιν.
2.5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. "
2.9
But you are a chosen race, a royal priesthood, a holy nation, a people for Gods own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light:", " 2.10 who in time past were no people, but now are Gods people, who had not obtained mercy, but now have obtained mercy.",
2.25
For you were going astray like sheep; but are now returned to the Shepherd and Overseer of your souls.
3.6
as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror.
67. New Testament, 1 Corinthians, 1.2, 1.10-1.17, 3.6, 3.9-3.17, 4.8, 4.15, 6.2-6.3, 6.9, 6.11, 6.15, 6.19, 7.7, 7.13-7.16, 7.21-7.23, 8.1, 8.7, 9.1-9.2, 9.13, 10.1, 10.3, 10.5, 11.17, 11.23-11.26, 12.4-12.13, 12.17, 12.28-12.29, 15.3, 15.5, 15.14, 15.17, 15.35-15.56, 16.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • Christianity, fictive kinship groups in • Clement of Alexandria, relationship between sects and philosophy • Corinth, relationship to Ephesians • Divine-human relationships • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Father, Child Relationship • God, Relationship to • Identity, and relationships • Intra-human (or social) relationships • Jew/Jewish, relationship to Christianity • Paul and Stoicism, relationship of • Righteousness (δικαιοσύνη), relationship to teachers • Seer of Revelation, communities and churches of Asia, relationship to • Targums, relationship to the New Testament • Teacher, relationship to disciples • association dining, relationship with early Christian feasting • author’s relationship with audience, portrayal of Paul and apostles • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • body, relationship to moral character • by, kinship with • epitaphs, family relationships and • family and kinship • family and kinship, attitude of Christian women to family • family and kinship, fictive kinship • gender, relationship to language • kinship • letter, kinship language • relationship • relationship with God • resurrection, nature of (relationship to embodiment) • resurrection, relationship to salvation • resurrection, relationship to true reality • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 17; Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 51; Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 168, 176; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 275, 276; Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 181; Esler, The Early Christian World (2000) 59, 435, 1055; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 21, 137, 253; Fisch, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 162, 163, 165, 167, 172, 185, 190, 196, 261, 274, 284; König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 127, 129; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 221, 222; Levison, Filled with the Spirit (2009) 284, 287; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 131; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 252; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 4, 5, 40, 109, 140, 151, 171, 173, 192, 193; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301, 302, 303, 304, 305; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 93; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298; Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 152; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 19, 77; deSilva, Ephesians (2022) 16, 22, 23, 26, 47, 151, 165, 289; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 231

1.2 τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν καὶ ἡμῶν·, 1.10 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ. 1.11 ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσίν. 1.12 λέγω δὲ τοῦτο ὅτι ἕκαστος ὑμῶν λέγει Ἐγὼ μέν εἰμι Παύλου, Ἐγὼ δὲ Ἀπολλώ, Ἐγὼ δὲ Κηφᾶ, Ἐγὼ δὲ Χριστοῦ. μεμέρισται ὁ χριστός. 1.13 μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε; 1.14 εὐχαριστῶ ὅτι οὐδένα ὑμῶν ἐβάπτισα εἰ μὴ Κρίσπον καὶ Γαῖον, 1.15 ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε· ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον·, 1.16 λοιπὸν οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα. 1.17 οὐ γὰρ ἀπέστειλέν με Χριστὸς βαπτίζειν ἀλλὰ εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ χριστοῦ. 3.6 ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλὰ ὁ θεὸς ηὔξανεν·, 3.9 θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε. 3.10 Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ·, 3.11 θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός·, 3.12 εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσίον, ἀργύριον, λίθους τιμίους, ξύλα, χόρτον, καλάμην, 3.13 ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει. 3.14 εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται·, 3.15 εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 3.16 Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ; 3.17 εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. 4.8 ἤδη κεκορεσμένοι ἐστέ; ἤδη ἐπλουτήσατε; χωρὶς ἡμῶν ἐβασιλεύσατε; καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν. 4.15 ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. 6.2 ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 6.3 οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; 6.9 ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται, 6.11 Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. 6.15 οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν; ἄρας οὖν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο. 6.19 ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ; 7.7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως. 7.13 καὶ γυνὴ ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα. 7.14 ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν. 7.15 εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός. 7.16 τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις; 7.21 δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλʼ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι. 7.22 ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν Χριστοῦ. 7.23 τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων. 8.1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. 8.7 τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 9.1 Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ; 9.2 εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμί, ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστὲ ἐν κυρίῳ. 9.13 οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συνμερίζονται; 10.1 Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.3 καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον, 10.5 ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός,κατεστρώθησανγὰρἐν τῇ ἐρήμῳ. 11.17 Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 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, 11.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων, 11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 12.4 Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα·, 12.5 καὶ διαιρέσεις διακονιῶν εἰσίν, καὶ ὁ αὐτὸς κύριος·, 12.6 καὶ διαιρέσεις ἐνεργημάτων εἰσίν, καὶ ὁ αὐτὸς θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. 12.7 ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον. 12.8 ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, 12.9 ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, 12.10 ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ δὲ προφητεία, ἄλλῳ δὲ διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν·, 12.11 πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. 12.12 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός·, 12.13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.17 εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.28 Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. 12.29 μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις; 15.3 παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, 15.5 καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα·, 15.14 εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ἡμῶν, 15.17 εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν ἐστίν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν. 15.35 Ἀλλὰ ἐρεῖ τις Πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται; 15.36 ἄφρων, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ·, 15.37 καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν·, 15.38 ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα. 15.39 οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. 15.40 καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 15.41 ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. 15.42 οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. 15.43 σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει·, 15.44 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. 15.45 οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. 15.46 ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, 15.47 ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48 οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι·, 15.49 καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. 15.50 Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 15.51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 15.52 ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 15.53 δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 15.54 ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται τὴν ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55 ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον; 15.56 τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος·, 16.21 Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου.
1.2 to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours:
1.10
Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. " 1.11 For it has been reported to me concerning you, mybrothers, by those who are from Chloes household, that there arecontentions among you.", 1.12 Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ.", 1.13 Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul? 1.14 I thank God that Ibaptized none of you, except Crispus and Gaius, 1.15 o that no oneshould say that I had baptized you into my own name. " 1.16 (I alsobaptized the household of Stephanas; besides them, I dont know whetherI baptized any other.)", " 1.17 For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldnt be made void.",
3.6
I planted. Apollos watered. But Godgave the increase. "
3.9
For we are Gods fellow workers. Youare Gods farming, Gods building.", 3.10 According to the grace of Godwhich was given to me, as a wise master builder I laid a foundation,and another builds on it. But let each man be careful how he builds onit. 3.11 For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 3.12 But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble; " 3.13 each mans work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each mans work is.", " 3.14 If any mans work remains which hebuilt on it, he will receive a reward.", " 3.15 If any mans work isburned, he will suffer loss, but he himself will be saved, but asthrough fire.", " 3.16 Dont you know that you are a temple of God, and that GodsSpirit lives in you?", " 3.17 If anyone destroys the temple of God, Godwill destroy him; for Gods temple is holy, which you are.",
4.8
You are already filled. Youhave already become rich. You have come to reign without us. Yes, and Iwish that you did reign, that we also might reign with you.
4.15
For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. "
6.2
Dont youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters?", " 6.3 Dont youknow that we will judge angels? How much more, things that pertain tothis life?", "
6.9
Or dont you know that the unrighteouswill not inherit the Kingdom of God? Dont be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals,",
6.11
Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. "
6.15
Dont you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be!", "
6.19
Or dont you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own,",
7.7
Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind.
7.13
The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14 For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.15 Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.16 For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife? "
7.21
Were you calledbeing a bondservant? Dont let that bother you, but if you get anopportunity to become free, use it.", " 7.22 For he who was called in theLord being a bondservant is the Lords free man. Likewise he who wascalled being free is Christs bondservant.", " 7.23 You were bought witha price. Dont become bondservants of men.",
8.1
Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. "
8.7
However, that knowledgeisnt in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled.", "
9.1
Am I not free? Am I not an apostle? Havent I seen JesusChrist, our Lord? Arent you my work in the Lord?", 9.2 If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord. "

9.13
Dont you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar?",
10.1
Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea;
10.3
andall ate the same spiritual food;
10.5
However with most of them, God was notwell pleased, for they were overthrown in the wilderness. "
11.17
But in giving you this command, I dont praise you, that youcome together not for the better but for the worse.", 11.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme.", 11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me.", " 11.26 For as often as you eat this breadand drink this cup, you proclaim the Lords death until he comes.",
12.4
Now there are various kinds of gifts, but the same Spirit. 12.5 There are various kinds of service, and the same Lord. 12.6 There are various kinds of workings, but the same God, who works allthings in all. 12.7 But to each one is given the manifestation of theSpirit for the profit of all. 12.8 For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9 to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10 and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 12.11 But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 12.12 For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13 For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit.
12.17
If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be?
12.28
God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29 Are allapostles? Are all prophets? Are all teachers? Are all miracle workers?
15.3
For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures,
15.5
and that heappeared to Cephas, then to the twelve.
15.14
If Christ has not been raised, then ourpreaching is in vain, and your faith also is in vain.
15.17
If Christ has not been raised, your faithis vain; you are still in your sins.

15.35
But someone will say, "Howare the dead raised?" and, "With what kind of body do they come?",
15.36
You foolish one, that which you yourself sow is not made aliveunless it dies. "
15.37
That which you sow, you dont sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind.",
15.38
But God gives it a body even as it pleased him, and to eachseed a body of its own.
15.39
All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40 There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41 There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42 So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43 It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44 It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45 So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. " 15.46 However thatwhich is spiritual isnt first, but that which is natural, then thatwhich is spiritual.", 15.47 The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48 As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. " 15.49 As we haveborne the image of those made of dust, lets also bear the image of theheavenly.", "
15.50
Now I say this, brothers, that flesh and blood cantinherit the Kingdom of God; neither does corruption inheritincorruption.",
15.51
Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,
15.52
in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed.
15.53
For thiscorruptible must put on incorruption, and this mortal must put onimmortality.
15.54
But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory.",
15.55
"Death, where is your sting?Hades, where is your victory?",
15.56
The sting of death is sin, and the power of sin is the law.
16.21
This greeting is by me, Paul, with my own hand.
68. New Testament, 1 Thessalonians, 1.1, 4.3-4.9, 4.13-4.18, 5.8-5.9, 5.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Divine-human relationships • God, Relationship to • Intra-human (or social) relationships • Teacher, relationship to disciples • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • kinship • kinship language/terms • kinship, laos • letter, kinship language • resurrection, relationship to salvation

 Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 250; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 157; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 274; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 139; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 242; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 242, 243; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 34, 40, 44; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344; deSilva, Ephesians (2022) 18, 23, 24, 47, 295

1.1 ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη. 4.3 Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, 4.5 μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, 4.6 τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότιἔκδικος Κύριοςπερὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα. 4.7 οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ. 4.8 τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸνδιδόντα τὸ πνεῦμα αὐτοῦτὸ ἅγιονεἰς ὑμᾶς. 4.9 Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους·, 4.13 Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14 εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15 Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας·, 4.16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 4.18 Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις. 5.8 ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν,ἐνδυσάμενοι θώρακαπίστεως καὶ ἀγάπης καὶπερικε φαλαίανἐλπίδασωτηρίας·, 5.9 ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 5.13 καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν.
1.1 Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ.
4.3
For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4 that each one of you know how to possess himself of his own vessel in sanctification and honor, " 4.5 not in the passion of lust, even as the Gentiles who dont know God;", 4.6 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7 For God called us not for uncleanness, but in sanctification. " 4.8 Therefore he who rejects doesnt reject man, but God, who has also given his Holy Spirit to you.", 4.9 But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, "
4.13
But we dont want you to be ignorant, brothers, concerning those who have fallen asleep, so that you dont grieve like the rest, who have no hope.", 4.14 For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15 For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. " 4.16 For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with Gods trumpet. The dead in Christ will rise first,", 4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18 Therefore comfort one another with these words.
5.8
But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. " 5.9 For God didnt appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ,", "
5.13
and to respect and honor them in love for their works sake. Be at peace among yourselves."
69. New Testament, 1 Timothy, 3.2, 5.14, 6.1, 6.3, 6.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Bishop(s), relationship to presbyters • Clement of Alexandria, relationship between sects and philosophy • Family, ideal relationships • Presbyter, relationship to bishops • Timothy, relationship to Paul • Titus, relationship to Paul • author’s relationship with audience, theological questions • hospitality, relationship to tamhui • tamhui, relationship to hospitality

 Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 275, 276; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 160, 174; Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 99; deSilva, Ephesians (2022) 309

3.2 δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 5.14 βούλομαι οὖν νεῶτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν·, 6.1 Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. 6.3 Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.20 Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως,
3.2 The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
5.14
I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling.
6.1
Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. "
6.3
If anyone teaches a different doctrine, and doesnt consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,",
6.20
Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
70. New Testament, 2 Peter, 2.17-2.19, 2.21-2.22 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Clement of Alexandria, relationship between sects and philosophy • Righteousness (δικαιοσύνη), relationship to teachers • Teacher, relationship to false teachers

 Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 279, 280; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 244, 245, 253

2.17 οὗτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται. 2.18 ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους, 2.19 ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται. 2.21 κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς·, 2.22 συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου.
2.17 These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. 2.18 For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; 2.19 promising them liberty, while they themselves are bondservants of corruption; for by whom a man is overcome, by the same is he also brought into bondage.
2.21
For it would be better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to them. 2.22 But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire."
71. New Testament, 2 Corinthians, 3.6, 3.18, 4.14, 5.1, 5.17, 6.6-6.7, 11.23, 12.2-12.4 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Divine-human relationships • Ephesians (letter), literary relationship with Gospel of John • First Clement, Relationship with Acts • Jew/Jewish, relationship to Christianity • Judaism, relationship to Christianity • Paul, relationship to greco-roman philosophy • Seer of Revelation, communities and churches of Asia, relationship to • author’s relationship with audience • body, relationship to moral character • kinship, birth and renewal in the context of • kinship, convert’s legal status of • relation/relationship (between the Father, and the Son) • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 4; Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 22; Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 105; Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 176; Esler, The Early Christian World (2000) 232; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 123; Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 147; Levison, Filled with the Spirit (2009) 423; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 34, 40, 193; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301, 302; deSilva, Ephesians (2022) 37; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 158

ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳτὴν δόξαν Κυρίουκατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος. εἰδότες ὅτι ὁ ἐγείρας τὸν κύριον Ἰησοῦν καὶ ἡμᾶς σὺν Ἰησοῦ ἐγερεῖ καὶ παραστήσει σὺν ὑμῖν. οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς. ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά·, ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, διὰ δόξης, παραφρονῶν λαλῶ, ὕπερ ἐγώ· ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις·, οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.
NA>
72. New Testament, 2 Thessalonians, 1.4, 1.6-1.10, 3.17 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • gender, relationship to language • kinship • letter, kinship language • resurrection, relationship to salvation

 Found in books: Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 177; Esler, The Early Christian World (2000) 1055; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 252; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 33, 40; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344; deSilva, Ephesians (2022) 17, 22

1.4 ὥστε αὐτοὺς ἡμᾶς ἐν ὑμῖν ἐνκαυχᾶσθαι ἐν ταῖς ἐκκλησίαις τοῦ θεοῦ ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως ἐν πᾶσιν τοῖς διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε, 1.6 εἴπερ δίκαιον παρὰ θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλίψιν, 1.7 καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν μεθʼ ἡμῶν ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἰησοῦ ἀπʼ οὐρανοῦ μετʼ ἀγγέλων δυνάμεως αὐτοῦ, 1.8 ἐν πυρὶ φλογός, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσι θεὸν καὶτοῖς μὴ ὑπακούουσιντῷ εὐαγγελίῳ τοῦ κυρίου ἡμῶν Ἰησοῦ, 1.9 οἵτινες δίκην τίσουσιν ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, 1.10 ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶθαυμασθῆναιἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς,ἐν τῇ ἡμέρᾳ ἐκείνῃ. 3.17 Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῇ· οὕτως γράφω.
1.4 so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure.
1.6
Since it is a righteous thing with God to repay affliction to those who afflict you, 1.7 and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, " 1.8 giving vengeance to those who dont know God, and to those who dont obey the gospel of our Lord Jesus,", 1.9 who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might, 1.10 when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day.
3.17
The greeting of me, Paul, with my own hand, which is the sign in every letter: this is how I write.
73. New Testament, 2 Timothy, 1.6, 2.8-2.9, 2.11-2.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Jew/Jewish, relationship to Christianity • Timothy, relationship to Paul • Titus, relationship to Paul • resurrection, relationship to salvation

 Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 169, 170, 171, 174; Levison, Filled with the Spirit (2009) 423; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 34

1.6 διʼ ἣν αἰτίαν ἀναμιμνήσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου·, 2.8 μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ σπέρματος Δαυείδ, κατὰ τὸ εὐαγγέλιόν μου·, 2.9 ἐν ᾧ κακοπαθῶ μέχρι δεσμῶν ὡς κακοῦργος. ἀλλὰ ὁ λόγος τοῦ θεοῦ οὐ δέδεται·, 2.11 πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συνζήσομεν·, 2.12 εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς·, 2.13 εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται.
1.6 For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands.
2.8
Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel, " 2.9 in which I suffer hardship to the point of chains as a criminal. But Gods word isnt chained.",
2.11
This saying is faithful: For if we died with him, We will also live with him. 2.12 If we endure, We will also reign with him. If we deny him, He also will deny us. " 2.13 If we are faithless, He remains faithful. He cant deny himself."
74. New Testament, Acts, 1.8, 2.4, 2.11, 2.17-2.21, 6.1, 9.2, 9.22, 10.10, 13.1-13.3, 15.25-15.28, 17.22-17.23, 17.28-17.29, 17.31, 19.4, 19.6, 20.28, 26.20 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Bishop(s), relationship to prophets • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • First Clement, Relationship with Acts • God, Relationship to • Jew/Jewish, relationship to Christianity • Kinship with God, pagan notions • Kinship, God and humanity • Patient-physician relationship • Spirit, characterizations as, in relationship to heart • Teacher, relationship to apostles • Teacher, relationship to prophets • author’s relationship with audience, portrayal of Paul and apostles • author’s relationship with audience, style and vocabulary • gender, relationship to language • kinship, laos • pagan, pagans, relationship with Jewish community • relation/relationship (between the Father, and the Son) • relationship • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities • student-teacher relationship

 Found in books: Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 105; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 256; Esler, The Early Christian World (2000) 1056; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23, 30, 123, 143, 222; König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 127; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 196; Levine, The Ancient Synagogue, The First Thousand Years (2005) 126; Levison, Filled with the Spirit (2009) 67, 287, 337, 342, 352, 360, 363; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 242; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 44; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 302, 303, 304; Petridou, Homo Patiens: Approaches to the Patient in the Ancient World (2016) 458; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 633; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11; deSilva, Ephesians (2022) 47, 165; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159

1.8 ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς. 2.4 καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. 2.11 Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ. , 6.1 ΕΝ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἐβραίους ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν. 9.2 προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ. 9.22 Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν Ἰουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ, συνβιβάζων ὅτι οὗτός ἐστιν ὁ χριστός. 10.10 ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις, 13.1 Ἦσαν δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρνάβας καὶ Συμεὼν ὁ καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε Ἡρῴδου τοῦ τετραάρχου σύντροφος καὶ Σαῦλος. 13.2 Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς. 13.3 τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν. 15.25 ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρνάβᾳ καὶ Παύλῳ, 15.26 ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 15.27 ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σίλαν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά. 15.28 ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας·, 17.22 σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ·, 17.23 διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. 17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 17.29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.31 καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. 19.4 εἶπεν δὲ Παῦλος Ἰωάνης ἐβάπτισεν βάπτισμα μετανοίας, τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον μετʼ αὐτὸν ἵνα πιστεύσωσιν, τοῦτʼ ἔστιν εἰς τὸν Ἰησοῦν. 19.6 καὶ ἐπιθέντος αὐτοῖς τοῦ Παύλου χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπʼ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον. 20.28 προσέχετε ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους, ποιμαίνειντὴν ἐκκλησίαν τοῦ θεοῦ, ἣν περιεποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου. 26.20 ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτόν τε καὶ Ἰεροσολύμοις, πᾶσάν τε τὴν χώραν τῆς Ἰουδαίας, καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας.
1.8 But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.",
2.4
They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
2.11
Cretans and Arabians: we hear them speaking in our languages the mighty works of God!", "
2.17
It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams.", 2.18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. " 2.21 It will be, that whoever will call on the name of the Lord will be saved.",
6.1
Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service.
9.2
and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.

9.22
But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ.
10.10
He became hungry and desired to eat, but while they were preparing, he fell into a trance.
13.1
Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2 As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them.", 13.3 Then, when they had fasted and prayed and laid their hands on them, they sent them away.
15.25
it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul, 15.26 men who have risked their lives for the name of our Lord Jesus Christ. 15.27 We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 15.28 For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:
17.22
Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. " 17.23 For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: TO AN UNKNOWN GOD. What therefore you worship in ignorance, this I announce to you.", "
17.28
For in him we live, and move, and have our being. As some of your own poets have said, For we are also his offspring.", 17.29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man.
17.31
because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead.",
19.4
Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus.",
19.6
When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied.
20.28
Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood.
26.20
but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.
75. New Testament, Apocalypse, 12.1, 12.11, 18.24, 22.17 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Seer of Revelation, communities and churches of Asia, relationship to • ethical education, related/relationships between • related/relationships between • relationship with God • resurrection, nature of (relationship to embodiment) • tannaitic midrashim, relationship with amoraic midrashim

 Found in books: Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 17, 21; Damm, Religions and Education in Antiquity (2018) 127; Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 246; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 231

12.1 Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα·, 12.11 καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου·, 18.24 καὶ ἐν αὐτῇ αἷμα προφητῶν καὶ ἁγίων εὑρέθη καὶπάντων τῶν ἐσφαγμένωνἐπὶτῆς γῆς. 22.17 Καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν Ἔρχου· καὶ ὁ ἀκούων εἰπάτω Ἔρχου· καὶὁ διψῶν ἐρχέσθω,ὁ θέλων λαβέτωὕδωρ ζωῆς δωρεάν.
12.1 A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. "

12.11
They overcame him because of the Lambs blood, and because of the word of their testimony. They didnt love their life, even to death.",
18.24
In her was found the blood of prophets and of saints, and of all who have been slain on the earth.",
22.17
The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely.
76. New Testament, Colossians, 1.3-1.5, 1.18-1.19, 1.21, 1.24, 2.12-2.13, 2.19, 3.1-3.4, 3.8-3.12, 3.15, 4.7, 4.9-4.10, 4.12, 4.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • author’s relationship with audience • author’s relationship with audience, relationship to Colossians • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • epitaphs, family relationships and • gender, relationship to language • kinship • relation/relationship (between the Father, and the Son) • relationship • resurrection, nature of (relationship to embodiment) • resurrection, relationship to salvation • resurrection, relationship to true reality • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 168, 175, 177, 179, 215; Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 182; Esler, The Early Christian World (2000) 1055; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75, 77; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 38, 104, 157, 246; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 303, 304; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344; deSilva, Ephesians (2022) 18, 22, 26, 27, 28, 29, 30, 37, 86, 87, 159; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 158

1.3 Εὐχαριστοῦμεν τῷ θεῷ πατρὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι, 1.4 ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους, 1.5 διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου τοῦ παρόντος εἰς ὑμᾶς, 1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19 ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι, 1.21 καὶ ὑμᾶς ποτὲ ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς, —, 1.24 Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία, 2.12 συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν·, 2.13 καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα, 2.19 καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ. 3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·, 3.2 τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς, ἀπεθάνετε γάρ, 3.3 καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ·, 3.4 ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ·, 3.8 νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν·, 3.9 μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, 3.10 καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν, 3.11 ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός. 3.12 Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν, 3.15 καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε. 4.7 Τὰ κατʼ ἐμὲ πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος καὶ σύνδουλος ἐν κυρίῳ, 4.9 σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν· πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε. 4.10 Ἀσπάζεται ὑμᾶς Ἀρίσταρχος ὁ συναιχμάλωτός μου, καὶ Μάρκος ὁ ἀνεψιὸς Βαρνάβα,?̔περὶ οὗ ἐλάβετε ἐντολάς, ἐὰν ἔλθῃ πρὸς ὑμᾶς δέξασθε αὐτόν?̓, 4.12 ἀσπάζεται ὑμᾶς Ἐπαφρᾶς ὁ ἐξ ὑμῶν, δοῦλος Χριστοῦ Ἰησοῦ, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα σταθῆτε τέλειοι καὶ πεπληροφορημένοι ἐν παντὶ θελήματι τοῦ θεοῦ. 4.18 Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθʼ ὑμῶν.
1.3 We give thanks to God the Father of our Lord Jesus Christ, praying always for you, 1.4 having heard of your faith in Christ Jesus, and of the love which you have toward all the saints, 1.5 because of the hope which is laid up for you in the heavens, whereof you heard before in the word of the truth of the gospel,
1.18
He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19 For all the fullness was pleased to dwell in him;
1.21
You, being in past times alienated and enemies in your mind in your evil works, "
1.24
Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his bodys sake, which is the assembly;",
2.12
having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13 You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; "
2.19
and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with Gods growth.",
3.1
If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2 Set your mind on the things that are above, not on the things that are on the earth. 3.3 For you died, and your life is hidden with Christ in God. 3.4 When Christ, our life, is revealed, then you will also be revealed with him in glory.
3.8
but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. " 3.9 Dont lie to one another, seeing that you have put off the old man with his doings,",
3.10
and have put on the new man, that is being renewed in knowledge after the image of his Creator, "
3.11
where there cant be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all.", "
3.12
Put on therefore, as Gods elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance;",

3.15
And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.
4.7
All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord.
4.9
together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. 4.10 Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him"),
4.12
Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God.
4.18
The salutation of me, Paul, with my own hand: remember my bonds. Grace be with you. Amen.
77. New Testament, Ephesians, 1.1-1.18, 1.20-1.23, 2.1-2.9, 2.11-2.22, 3.2-3.6, 3.8, 3.10, 3.14-3.16, 3.19, 3.21, 4.3-4.5, 4.9, 4.11-4.16, 4.25, 4.30, 5.5, 5.8, 5.11, 5.13, 5.16, 5.18-5.19, 5.21-5.33, 6.8-6.9, 6.12-6.13, 6.18, 6.21-6.22 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Corinth, relationship to Ephesians • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Father, Child Relationship • First Clement, Relationship with Acts • God, Relationship to • Jesus, Relationship of to God • Jew/Jewish, relationship to Christianity • Teacher, relationship to apostles • Teacher, relationship to prophets • Teacher, relationship to shepherds • author’s relationship with audience • author’s relationship with audience, portrayal of Paul and apostles • author’s relationship with audience, relationship to Colossians • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • fictive kinship • kinship • relation/relationship (between the Father, and the Son) • relationship • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 105; Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 164, 168, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 205, 212, 215; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137, 142, 143; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 149, 221; Levison, Filled with the Spirit (2009) 284; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 77, 79; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 34, 37, 38; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 302, 303, 304, 305; Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 167; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344; deSilva, Ephesians (2022) 13, 14, 15, 16, 17, 18, 19, 23, 24, 25, 26, 27, 28, 29, 30, 37, 47, 48, 53, 54, 57, 86, 87, 94, 150, 151, 159, 161, 165, 166, 289, 290, 295, 296, 309, 310; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 158

1.1 ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν ἐν Ἐφέσῳ καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ·, 1.2 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 1.3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 1.4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.6 εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 1.7 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, 1.8 κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ, 1.9 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ, 1.10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, 1.11 ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, 1.12 εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ χριστῷ·, 1.13 ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 1.14 ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ. 1.15 Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθʼ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν εἰς πάντας τοὺς ἁγίους, 1.16 οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου, 1.17 ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, 1.18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, 1.20 ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις, 1.21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι·, 1.22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 1.23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. 2.1 καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 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·—, 2.4 ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, 2.5 καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ, 2.6 — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 2.7 ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφʼ ἡμᾶς ἐν Χριστῷ Ἰησοῦ. τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ πίστεως·, 2.8 καὶ τοῦτο, 2.9 οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. 2.11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, 2.12 — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. 2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. 2.14 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν, 2.15 ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ·, 2.17 καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς·, 2.18 ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. 2.19 Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 2.20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 2.21 ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22 ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. 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, 3.8 ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη — τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ, 3.10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 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, 3.19 γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ. 3.21 αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν. 4.3 σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης·, 4.4 ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν·, 4.5 εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς καὶ πατὴρ πάντων, 4.9 τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.11 καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.12 πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.14 ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης, 4.15 ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16 ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. 4.25 Διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη. 4.30 καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως. 5.5 τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ. 5.8 ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ·, 5.11 καὶ μὴ συνκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε, 5.13 τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται, πᾶν γὰρ τὸ φανερούμενον φῶς ἐστίν. 5.16 ἐξαγοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν. 5.18 καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστὶν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, 5.19 λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, 5.21 ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ. 5.22 Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ, 5.23 ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος. 5.24 ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί. 5.25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, 5.26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, 5.27 ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. 5.28 οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα· ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ, 5.29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν, 5.30 ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. 5.31 ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν. 5.33 πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα. 6.8 εἰδότες ὅτι ἕκαστος, ἐάν τι ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ κυρίου, εἴτε δοῦλος εἴτε ἐλεύθερος. 6.9 Καὶ οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωπολημψία οὐκ ἔστιν παρʼ αὐτῷ. 6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. 6.13 διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι. 6.18 ὅ ἐστιν ῥῆμα θεοῦ, διὰ πάσης προσευχῆς καὶ δεήσεως, προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων, 6.21 Ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατʼ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ, 6.22 ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν.
1.1 Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 1.2 Grace to you and peace from God our Father and the Lord Jesus Christ. 1.3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 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; 1.5 having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.6 to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 1.7 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 1.8 which he made to abound toward us in all wisdom and prudence, 1.9 making known to us the mystery of his will, according to his good pleasure which he purposed in him,
1.10
to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him;
1.11
in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will;
1.12
to the end that we should be to the praise of his glory, we who had before hoped in Christ:
1.13
in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, "
1.14
who is a pledge of our inheritance, to the redemption of Gods own possession, to the praise of his glory.",
1.15
For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints, "
1.16
dont cease to give thanks for you, making mention of you in my prayers,",
1.17
that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him;
1.18
having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints,
1.20
which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, 1.21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 1.23 which is his body, the fullness of him who fills all in all.
2.1
You were made alive when you were dead in transgressions and sins, 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. 2.4 But God, being rich in mercy, for his great love with which he loved us, 2.5 even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), 2.6 and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 2.7 that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 2.8 for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 2.9 not of works, that no one would boast.

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);
2.12
that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world.
2.13
But now in Christ Jesus you who once were far off are made near in the blood of Christ.
2.14
For he is our peace, who made both one, and broke down the middle wall of partition,
2.15
having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace;
2.16
and might reconcile them both in one body to God through the cross, having killed the hostility thereby.
2.17
He came and preached peace to you who were far off and to those who were near.
2.18
For through him we both have our access in one Spirit to the Father.
2.19
So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, 2.20 being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21 in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22 in whom you also are built together for a habitation of God in the Spirit.
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,
3.8
To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of 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,
3.14
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; "
3.19
and to know Christs love which surpasses knowledge, that you may be filled with all the fullness of God.",

3.21
to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen.
4.3
being eager to keep the unity of the Spirit in the bond of peace. 4.4 There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5 one Lord, one faith, one baptism,
4.9
Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth?
4.11
He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12 for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14 that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15 but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16 from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
4.25
Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. "

4.30
Dont grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.",
5.5
Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
5.8
For you were once darkness, but are now light in the Lord. Walk as children of light,
5.11
Have no fellowship with the unfruitful works of darkness, but rather even reprove them.
5.13
But all things, when they are reproved, are revealed by the light, for everything that is revealed is light.
5.16
redeeming the time, because the days are evil. "
5.18
Dont be drunken with wine, in which is dissipation, but be filled with the Spirit,", 5.19 speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord;
5.21
subjecting yourselves one to another in the fear of Christ. 5.22 Wives, be subject to your own husbands, as to the Lord. 5.23 For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24 But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26 that he might sanctify it, having cleansed it by the washing of water with the word, 5.27 that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30 because we are members of his body, of his flesh and bones. 5.31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh.", 5.32 This mystery is great, but I speak concerning Christ and of the assembly. 5.33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
6.8
knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free. 6.9 You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him. "
6.12
For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the worlds rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places.", 6.13 Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand.
6.18
with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
6.21
But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; 6.22 whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts.
78. New Testament, Galatians, 1.1-1.2, 1.11-1.24, 2.11, 2.14, 3.13, 3.25, 3.28-3.29, 4.6, 4.26, 5.5, 5.18-5.23, 6.15 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • Divine-human relationships • Ephesians (letter), literary relationship with Gospel of John • Father, Child Relationship • First Clement, Relationship with Acts • God, Relationship to • Intra-human (or social) relationships • Judaism, relationship to Christianity • Paul and Stoicism, relationship of • Seer of Revelation, communities and churches of Asia, relationship to • Targums, relationship to the New Testament • Teacher, relationship to prophets • association dining, relationship with early Christian feasting • author’s relationship with audience, portrayal of Paul and apostles • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • body, relationship to moral character • family and kinship, attitude of Christian women to family • kinship • kinship, birth and renewal in the context of • kinship, convert’s legal status of • relationship • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 19; Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 105; Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 176; Esler, The Early Christian World (2000) 232, 434; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 30; Fisch, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 102, 167, 168, 171; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 162, 165, 172, 190, 274; König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 129; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 60, 212; Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 147; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 131; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 79; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 11, 34, 104, 192; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301, 302; Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 246; Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 152; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 76; deSilva, Ephesians (2022) 16, 26, 47, 161, 296, 309

1.1 ΠΑΥΛΟΣ ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, 1.2 καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί, ταῖς ἐκκλησίαις τῆς Γαλατίας·, 1.11 γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον·, 1.12 οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 1.13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14 καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 1.15 Ὅτε δὲ εὐδόκησεν ὁ θεὸς ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ, 1.16 ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 1.17 οὐδὲ ἀνῆλθον εἰς Ἰεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν. 1.18 Ἔπειτα μετὰ τρία ἔτη ἀνῆλθον εἰς Ἰεροσόλυμα ἱστορῆσαι Κηφᾶν, καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·, 1.19 ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου. 1.20 ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ θεοῦ ὅτι οὐ ψεύδομαι. 1.21 ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ τῆς Κιλικίας. 1.22 ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ, 1.23 μόνον δὲ ἀκούοντες ἦσαν ὅτι Ὁ διώκων ἡμᾶς ποτὲ νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει, 1.24 καὶ ἐδόξαζον ἐν ἐμοὶ τὸν θεόν. 2.11 Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν·, 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; 3.13 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, 3.25 ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. 3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. 3.29 εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατʼ ἐπαγγελίαν κληρονόμοι. 4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 5.5 ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα. 5.18 εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. 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. 5.22 ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23 πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. 6.15 οὔτε γὰρ περιτομή τι ἔστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις.
1.1 Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead), 1.2 and all the brothers who are with me, to the assemblies of Galatia:

1.11
But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man.
1.12
For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. "
1.13
For you have heard of my way ofliving in time past in the Jews religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it.", "
1.14
I advanced inthe Jews religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers.", "
1.15
Butwhen it was the good pleasure of God, who separated me from my motherswomb, and called me through his grace,", "
1.16
to reveal his Son in me,that I might preach him among the Gentiles, I didnt immediately conferwith flesh and blood,",
1.17
nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus.
1.18
Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. "
1.19
But of the otherapostles I saw no one, except James, the Lords brother.", " 1.20 Nowabout the things which I write to you, behold, before God, Im notlying.", 1.21 Then I came to the regions of Syria and Cilicia. 1.22 Iwas still unknown by face to the assemblies of Judea which were inChrist, 1.23 but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy.", 1.24 And theyglorified God in me.
2.11
But when Peter came to Antioch, I resisted him to the face,because he stood condemned.
2.14
But when I sawthat they didnt 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?
3.13
Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree,",
3.25
But now that faithis come, we are no longer under a tutor.
3.28
There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. " 3.29 If you are Christs, then you are Abrahams seed and heirs according to promise.",
4.6
And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!",
4.26
But the Jerusalem that is above isfree, which is the mother of us all.
5.5
For we, through the Spirit,by faith wait for the hope of righteousness.
5.18
But if you are led by theSpirit, you are not under the law. 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. 5.22 But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23 gentleness, and self-control.Against such things there is no law.
6.15
For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation.
79. New Testament, Philippians, 3.2-3.3, 3.8-3.14, 3.20-3.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ephesians (letter), literary relationship with Gospel of John • Paul and Stoicism, relationship of • Paul, relationship to greco-roman philosophy • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • body, relationship to moral character • related/relationships between • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 2; Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 176; Damm, Religions and Education in Antiquity (2018) 205; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 35, 36, 105, 193; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 302; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 74, 76; deSilva, Ephesians (2022) 18, 24, 26

3.2 Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. 3.3 ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, 3.8 ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, 3.9 μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, 3.10 τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11 εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, 3.12 διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ Ἰησοῦ. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι·, 3.13 ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 3.14 κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. 3.20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, 3.21 ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.
3.2 Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.3 For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
3.8
Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ, 3.9 and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10 that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11 if by any means I may attain to the resurrection from the dead. 3.12 Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. " 3.13 Brothers, I dont regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before,", 3.14 I press on toward the goal for the prize of the high calling of God in Christ Jesus.

3.20
For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ;
3.21
who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
80. New Testament, Romans, 1.4, 1.20-1.25, 2.14, 5.1-5.5, 5.9-5.10, 5.17, 5.20-5.21, 6.1-6.11, 6.13, 6.17-6.19, 6.22-6.23, 8.2-8.3, 8.5-8.6, 8.9-8.11, 8.17, 8.21, 8.29, 11.26, 12.1-12.4, 12.6-12.8, 13.12, 13.14, 16.3, 16.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Clement of Alexandria, relationship between sects and philosophy • Divine-human relationships • Ephesians (letter), literary relationship with Gospel of John • Ephesians (letter), relationship to Colossians • Father, Child Relationship • God, Relationship to • Intra-human (or social) relationships • Jesus, Relationship of to God • Jesus, relationship with Judas of • Judas, relationship with Jesus of • Paul and Stoicism, relationship of • Paul, relationship to greco-roman philosophy • Pauline Epistles kinship language in • Teacher, relationship to bishops • author’s relationship with audience • author’s relationship with audience, style and vocabulary • author’s relationship with audience, theological questions • body, relationship to moral character • kinship • positive relationship to Christianity • relationship • resurrection, nature of (relationship to embodiment) • resurrection, relationship to salvation • resurrection, relationship to true reality • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 4; Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 168, 176, 179, 185; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 122, 278, 279, 280, 281; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320, 351, 352, 360; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 135; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 256, 257, 258, 259, 260, 261, 274; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 213, 219; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75, 179; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 11, 34, 35, 36, 107, 108, 138, 171, 193, 245, 268; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301, 302, 303, 304, 305; Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 127; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 356; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 72, 75; deSilva, Ephesians (2022) 13, 18, 23, 24, 48, 295

1.4 τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία·, 1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24 Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 2.14 ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος·, 5.1 Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχωμεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 5.2 διʼ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπʼ ἐλπίδι τῆς δόξης τοῦ θεοῦ·, 5.3 οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, 5.4 ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, 5.5 ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν·, 5.9 πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα διʼ αὐτοῦ ἀπὸ τῆς ὀργῆς. 5.10 εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ·, 5.17 εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. 5.20 νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21 ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 6.1 Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; 6.2 μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; 6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·, 6.6 τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, 6.7 ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας. 6.8 εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ·, 6.9 εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει·, 6.10 ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ·, 6.11 ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ. 6.13 μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ·, 6.17 χάρις δὲ τῷ θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς, 6.18 ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ·, 6.19 ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν·, 6.22 νυνὶ δέ, ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῷ θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον. 6.23 τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. 8.2 ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3 τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.5 οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6 τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη·, 8.9 Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.10 εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 8.11 εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 8.17 εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν. 8.21 ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ. 8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·, 11.26 καθὼς γέγραπται, 12.1 Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν·, 12.2 καὶ μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. 12.3 Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως. 12.4 καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν, 12.6 Ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως, 12.7 εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ, 12.8 εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι. 13.12 ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός. 13.14 ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. 16.3 Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ, 16.13 ἀσπάσασθε Ῥοῦφον τὸν ἐκλεκτὸν ἐν κυρίῳ καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ.
1.4 who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
1.20
For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. " 1.21 Because, knowing God, they didnt glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.", 1.22 Professing themselves to be wise, they became fools, 1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. "
2.14
(for when Gentiles who dont have the law do by nature the things of the law, these, not having the law, are a law to themselves,",
5.1
Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2 through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.3 Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4 and perseverance, proven character; and proven character, hope: " 5.5 and hope doesnt disappoint us, because Gods love has been poured out into our hearts through the Holy Spirit who was given to us.", "
5.9
Much more then, being now justified by his blood, we will be saved from Gods wrath through him.",
5.10
For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life.

5.17
For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ.
5.20
The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21 that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord.
6.1
What shall we say then? Shall we continue in sin, that grace may abound? 6.2 May it never be! We who died to sin, how could we live in it any longer? " 6.3 Or dont you know that all we who were baptized into Christ Jesus were baptized into his death?", 6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7 For he who has died has been freed from sin. 6.8 But if we died with Christ, we believe that we will also live with him; 6.9 knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him!
6.10
For the death that he died, he died to sin one time; but the life that he lives, he lives to God.
6.11
Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.

6.13
Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God.

6.17
But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered.
6.18
Being made free from sin, you became bondservants of righteousness.
6.19
I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification.
6.22
But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
8.2
For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. " 8.3 For what the law couldnt do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh;",
8.5
For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6 For the mind of the flesh is death, but the mind of the Spirit is life and peace; "
8.9
But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesnt have the Spirit of Christ, he is not his.", 8.10 If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11 But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
8.17
and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him.

8.21
that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God.

8.29
For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
11.26
and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob.
12.1
Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. " 12.2 Dont be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God.", 12.3 For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. " 12.4 For even as we have many members in one body, and all the members dont have the same function,",
12.6
Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7 or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8 or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. "
13.12
The night is far gone, and the day is near. Lets therefore throw off the works of darkness, and lets put on the armor of light.",
13.14
But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
16.3
Greet Prisca and Aquila, my fellow workers in Christ Jesus,
1

6.13
Greet Rufus, the chosen in the Lord, and his mother and mine.
81. New Testament, Titus, 2.5, 2.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Family, ideal relationships • Timothy, relationship to Paul • Titus, relationship to Paul • author’s relationship with audience, theological questions

 Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 174; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 99; deSilva, Ephesians (2022) 309

2.5 σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. 2.8 λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον.
" 2.5 to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that Gods word may not be blasphemed.", "
2.8
and soundness of speech that cant be condemned; that he who opposes you may be ashamed, having no evil thing to say about us."
82. New Testament, John, 1.10-1.14, 1.32, 3.2-3.3, 3.5, 3.15-3.16, 4.14, 4.21, 4.23, 5.21, 5.24-5.29, 5.37, 6.38-6.39, 6.44, 6.58, 6.63, 7.39, 8.41-8.42, 8.46, 10.30, 10.38, 13.1-13.2, 14.9, 14.11, 14.19, 15.15, 16.13, 16.27, 17.3, 17.24-17.26, 20.17, 20.28-20.29 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christ, relationship with God the Father • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • Father, Child Relationship • God, Relationship to • God, relationship with humankind • Jesus, Relationship of to God • Jesus, relationship with Thomas of • Jew/Jewish, relationship to Christianity • Nonnus, Paraphrase of the Gospel of John, Father, relationship of the Son to • Panegyrici Latini, of generation and family relationships • Readers, Christs relationship to • Teacher, relationship to disciples • Thomas, relationship with Jesus of • kinship language/terms • patron-client relationship • relation/relationship (between the Father, and the Son) • relationship • relationship with God • relationship with the gods, Jesus • relationship with the gods, human • resurrection, relationship to salvation • spirit, relationship of charismatic and life-giving in Christian communities

 Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 194; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 46, 315, 316, 333, 444; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 73; Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 250; Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 170; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147, 152, 156, 157; König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 126; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 177, 219; Levison, Filled with the Spirit (2009) 246, 385, 405, 409, 423; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 79, 104; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 29, 30, 269; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301, 302; Osborne, Eros Unveiled: Plato and the God of Love (1996) 156; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 233, 239; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 84; Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 499; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 153, 155, 156, 231

1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔, 1.32 Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν·, 3.2 οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετʼ αὐτοῦ. 3.3 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 3.5 ἀπεκρίθη ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 3.15 ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον. 3.16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 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. 4.21 λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.23 ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν·, 5.21 ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζωοποιεῖ. 5.24 Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. 5.25 ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστὶν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν. 5.26 ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ·, 5.27 καὶ ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν. 5.28 μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ, 5.29 καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως. 5.37 καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε, 6.38 ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με·, 6.39 τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ. 6.44 οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.58 οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. 6.63 τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν·, 7.39 Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. 8.41 ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ Ἡμεῖς ἐκ πορνείας οὐκ ἐγεννήθημεν· ἕνα πατέρα ἔχομεν τὸν θεόν. 8.42 εἶπεν αὐτοῖς ὁ Ἰησοῦς Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπʼ ἐμαυτοῦ ἐλήλυθα, ἀλλʼ ἐκεῖνός με ἀπέστειλεν. 8.46 τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι; 10.30 ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. 10.38 εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί. 13.1 ΠΡΟ ΔΕ ΤΗΣ ΕΟΡΤΗΣ τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς. 13.2 Καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης, 14.9 λέγει αὐτῷ ὁ Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 14.11 πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε. 14.19 ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε. 15.15 οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν. 16.13 ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. 16.27 αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ· τοῦ πατρὸς ἐξῆλθον. 17.3 αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. 17.24 Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. 17.25 Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας, 17.26 καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς. 20.17 λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. 20.28 ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ Ὁ κύριός μου καὶ ὁ θεός μου. 20.29 λέγει αὐτῷ ὁ Ἰησοῦς Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες.
" 1.10 He was in the world, and the world was made through him, and the world didnt recognize him.", " 1.11 He came to his own, and those who were his own didnt receive him.", " 1.12 But as many as received him, to them he gave the right to become Gods children, to those who believe in his name:", 1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.32
John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him.
3.2
The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him.", 3.3 Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he cant see the Kingdom of God.",
3.5
Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he cant enter into the Kingdom of God!
3.15
that whoever believes in him should not perish, but have eternal life. 3.16 For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.
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.",
4.21
Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father.
4.23
But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers.
5.21
For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires.
5.24
"Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesnt come into judgment, but has passed out of death into life. " 5.25 Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of Gods voice; and those who hear will live.", 5.26 For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27 He also gave him authority to execute judgment, because he is a son of man. " 5.28 Dont marvel at this, for the hour comes, in which all that are in the tombs will hear his voice,", 5.29 and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.
5.37
The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form.
6.38
For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39 This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day.
6.44
No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
6.58
This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever.",
6.63
It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. "
7.39
But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasnt yet glorified.",
8.41
You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God.", 8.42 Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I havent come of myself, but he sent me.
8.46
Which of you convicts me of sin? If I tell the truth, why do you not believe me?
10.30
I and the Father are one.",
10.38
But if I do them, though you dont believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father.",
13.1
Now before the feast of the Passover, Jesus knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. " 13.2 After supper, the devil having already put into the heart of Judas Iscariot, Simons son, to betray him,",
14.9
Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, Show us the Father? "
14.11
Believe me that I am in the Father, and the Father in me; or else believe me for the very works sake.",
14.19
Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. "
15.15
No longer do I call you servants, for the servant doesnt know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you.",
16.13
However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming.
16.27
for the Father himself loves you, because you have loved me, and have believed that I came forth from God.
17.3
This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.
17.24
Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. " 17.25 Righteous Father, the world hasnt known you, but I knew you; and these knew that you sent me.", 17.26 I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.",
20.17
Jesus said to her, "Dont touch me, for I havent yet ascended to my Father; but go to my brothers, and tell them, I am ascending to my Father and your Father, to my God and your God.",
20.28
Thomas answered him, "My Lord and my God!", 20.29 Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed."
83. New Testament, Luke, 1.35, 1.69, 3.22, 10.10-10.14, 22.24-22.32, 22.42, 24.25-24.27, 24.47 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Father, Child Relationship • God, Relationship to • Jesus, Relationship of to God • Jesus, relationship with Judas of • Judas, relationship with Jesus of • Teacher, relationship to disciples • Urban-rural relationship • author’s relationship with audience, portrayal of Paul and apostles • hospitality, relationship to tamhui • kinship • relationship • spirit, relationship of charismatic and life-giving in Christian communities • tamhui, relationship to hospitality

 Found in books: Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255, 256, 257; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 74; Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101; Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 60, 163, 177, 219; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 302; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 57, 58; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 356; deSilva, Ephesians (2022) 165

1.35 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ·, 1.69 καὶ ἤγειρεν κέρας σωτηρίας ἡμῖν ἐν οἴκῳ Δαυεὶδ παιδὸς αὐτοῦ, 3.22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 10.10 εἰς ἣν δʼ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε, 10.11 Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ. 10.12 λέγω ὑμῖν ὅτι Σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ. 10.13 Οὐαί σοι, Χοραζείν· οὐαί σοι, Βηθσαιδά· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν. 10.14 πλὴν Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ κρίσει ἢ ὑμῖν. 22.24 Ἐγένετο δὲ καὶ φιλονεικία ἐν αὐτοῖς, τὸ τίς αὐτῶν δοκεῖ εἶναι μείζων. 22.25 ὁ δὲ εἶπεν αὐτοῖς Οἱ βασιλεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καλοῦνται. 22.26 ὑμεῖς δὲ οὐχ οὕτως, ἀλλʼ ὁ μείζων ἐν ὑμῖν γινέσθω ὡς ὁ νεώτερος, καὶ ὁ ἡγούμενος ὡς ὁ διακονῶν·, 22.27 τίς γὰρ μείζων, ὁ ἀνακείμενος ἢ ὁ διακονῶν; οὐχὶ ὁ ἀνακείμενος; ἐγὼ δὲ ἐν μέσῳ ὑμῶν εἰμὶ ὡς ὁ διακονῶν. 22.28 Ὑμεῖς δέ ἐστε οἱ διαμεμενηκότες μετʼ ἐμοῦ ἐν τοῖς πειρασμοῖς μου·, 22.29 κἀγὼ διατίθεμαι ὑμῖν, καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν, 22.30 ἵνα ἔσθητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ βασιλείᾳ μου, καὶ καθῆσθε ἐπὶ θρόνων τὰς δώδεκα φυλὰς κρίνοντες τοῦ Ἰσραήλ. 22.31 Σίμων Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον·, 22.32 ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλίπῃ ἡ πίστις σου· καὶ σύ ποτε ἐπιστρέψας στήρισον τοὺς ἀδελφούς σου. 22.42 εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω. 24.25 καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται·, 24.26 οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27 καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.47 καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνὴ, — ἀρξάμενοι ἀπὸ Ἰερουσαλήμ·
1.35 The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.
1.69
And has raised up a horn of salvation for us in the house of his servant David,
3.22
and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased.", "
10.10
But into whatever city you enter, and they dont receive you, go out into the streets of it and say,", " 10.11 Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.", 10.12 I tell you, it will be more tolerable in that day for Sodom than for that city. 10.13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 10.14 But it will be more tolerable for Tyre and Sidon in the judgment than for you.
22.24
There arose also a contention among them, which of them was considered to be greatest. 22.25 He said to them, "The kings of the Gentiles lord it over them, and those who have authority over them are called benefactors. 22.26 But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. " 22.27 For who is greater, one who sits at the table, or one who serves? Isnt it he who sits at the table? But I am in the midst of you as one who serves.", 22.28 But you are those who have continued with me in my trials. 22.29 I confer on you a kingdom, even as my Father conferred on me, 22.30 that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel.", 22.31 The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat, 22.32 but I prayed for you, that your faith wouldnt fail. You, when once you have turned again, establish your brothers.",
22.42
saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.",
24.25
He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26 Didnt the Christ have to suffer these things and to enter into his glory?", 24.27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
24.47
and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
84. New Testament, Mark, 3.35, 12.42 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christianity, fictive kinship groups in • Mark relationship with Peter • family and kinship, attitude of Christian women to family • relationship with the gods, Jesus

 Found in books: Esler, The Early Christian World (2000) 435; Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 87; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298

3.35 ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. 12.42 καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν κοδράντης.
3.35 For whoever does the will of God, the same is my brother, and my sister, and mother.",
12.42
A poor widow came, and she cast in two small brass coins, which make a quadrans.
85. New Testament, Matthew, 5.3, 5.5-5.6, 5.8-5.9, 5.11-5.12, 5.22-5.24, 5.28-5.30, 5.44-5.45, 5.48, 6.1, 6.8-6.14, 6.19-6.21, 6.24-6.34, 7.7, 7.11, 7.23, 10.5-10.8, 10.12, 10.15, 11.23-11.27, 13.13, 16.17, 16.19, 18.15-18.35, 23.8-23.9, 25.31-25.46, 28.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christianity, fictive kinship groups in • Divine-human relationships • Father, Child Relationship • God, Relationship to • James, relationship to Q • Jesus, Relationship of to God • Jesus, relationship with Judas of • Judas, relationship with Jesus of • Seer of Revelation, communities and churches of Asia, relationship to • Talmud, Babylonian, relationship of, to Armenian culture • Teacher, relationship to disciples • Teacher, relationship to prophets • author’s relationship with audience, portrayal of Paul and apostles • hospitality, relationship to tamhui • manumission, and slave-slave relationships • positive relationship to Christianity • relationship • relationship with God • slaves’ relationships • slaves’ relationships, manumission and • slaves’ relationships, precariousness of • tamhui, relationship to hospitality

 Found in books: Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 22; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 451; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 253, 254, 255, 256, 257, 284, 287, 289, 293, 294, 295, 296, 297, 298, 299, 300; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 30, 37, 74; Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101, 105; Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 94; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 98; Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 75; Langstaff, Stuckenbruck, and Tilly, The Lord’s Prayer (2022) 60, 66, 139, 149, 177, 206, 212, 218, 219, 220; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 88, 356; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298; Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231; deSilva, Ephesians (2022) 165; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 222, 223, 224, 225, 227, 228, 231, 232, 233, 237, 238

5.3 ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.6 μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 5.8 μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.9 μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται. 5.11 μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ·, 5.12 χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν·, 5.30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς·, 5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.48 Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. 6.1 Προσέχετε δὲ τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 6.8 μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ ὁ θεὸς ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 6.9 Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10 ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς·, 6.11 Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·, 6.12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·, 6.13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.14 Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος·, 6.19 Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·, 6.20 θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν·, 6.21 ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου. 6.24 Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει· οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. 6.25 Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε ἢ τί πίητε, μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 6.26 ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 6.27 τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 6.28 καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν·, 6.29 λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 6.30 εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; 6.31 μὴ οὖν μεριμνήσητε λέγοντες Τί φάγωμεν; ἤ Τί πίωμεν; ἤ Τί περιβαλώμεθα; 6.32 πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 6.33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. 6.34 μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 7.7 Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 7.11 εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν. 7.23 καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν. 10.5 Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε·, 10.6 πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 10.7 πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. 10.8 ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. 10.12 εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν·, 10.15 ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ. 11.23 Καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾄδου καταβήσῃ. ὅτι εἰ ἐν Σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον. 11.24 πλὴν λέγω ὑμῖν ὅτι γῇ Σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ σοί. 11.25 Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις·, 11.26 ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 11.27 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. 13.13 διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν·, 16.17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς·, 16.19 δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. 18.15 Ἐὰν δὲ ἁμαρτήσῃ ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου·, 18.16 ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα·, 18.17 ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. 18.18 Ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ. 18.19 Πάλιν ἀμὴν λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 18.20 οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 18.21 Τότε προσελθὼν ὁ Πέτρος εἶπεν αὐτῷ Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις; 18.22 λέγει αὐτῷ ὁ Ἰησοῦς Οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά. 18.23 Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ·, 18.24 ἀρξαμένου δὲ αὐτοῦ συναίρειν προσήχθη εἷς αὐτῷ ὀφειλέτης μυρίων ταλάντων. 18.25 μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει καὶ ἀποδοθῆναι. 18.26 πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ πάντα ἀποδώσω σοι. 18.27 σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνιον ἀφῆκεν αὐτῷ. 18.28 ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων Ἀπόδος εἴ τι ὀφείλεις. 18.29 πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ ἀποδώσω σοι. 18.30 ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον. 18.31 ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα. 18.32 τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ Δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με·, 18.33 οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα; 18.34 καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως οὗ ἀποδῷ πᾶν τὸ ὀφειλόμενον. 18.35 Οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν. 23.8 ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε·, 23.9 καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος·, 25.31 Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, 25.32 καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπʼ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, 25.33 καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων. 25.34 τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου·, 25.35 ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, 25.36 γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με. 25.37 τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες Κύριε, πότε σε εἴδαμεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν; 25.38 πότε δέ σε εἴδαμεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν; 25.39 πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε; 25.40 καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. 25.41 τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων Πορεύεσθε ἀπʼ ἐμοῦ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ·, 25.42 ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, καὶ ἐδίψησα καὶ οὐκ ἐποτίσατέ με, 25.43 ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με. 25.44 τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες Κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι; 25.45 τότε ἀποκριθήσεται αὐτοῖς λέγων Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε. 25.46 καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον. 28.20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.
5.3 "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven.
5.5
Blessed are the gentle, For they shall inherit the earth. 5.6 Blessed are those who hunger and thirst after righteousness, For they shall be filled.
5.8
Blessed are the pure in heart, For they shall see God. 5.9 Blessed are the peacemakers, For they shall be called sons of God.
5.11
"Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12 Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. "
5.22
But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, Raca! shall be in danger of the council; and whoever shall say, You fool! shall be in danger of the fire of Gehenna.", 5.23 "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.
5.28
but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna.
5.30
If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna.
5.44
But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust.
5.48
Therefore you shall be perfect, just as your Father in heaven is perfect.
6.1
"Be careful that you dont do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. "
6.8
Therefore dont be like them, for your Father knows what things you need, before you ask him.", " 6.9 Pray like this: Our Father in heaven, may your name be kept holy.",
6.10
Let your kingdom come. Let your will be done, as in heaven, so on earth.
6.11
Give us today our daily bread.
6.12
Forgive us our debts, as we also forgive our debtors. "
6.13
Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.",
6.14
"For if you forgive men their trespasses, your heavenly Father will also forgive you.

6.19
"Dont lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; " 6.20 but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves dont break through and steal;", 6.21 for where your treasure is, there your heart will be also.
6.24
"No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You cant serve both God and Mammon. " 6.25 Therefore, I tell you, dont be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isnt life more than food, and the body more than clothing?", " 6.26 See the birds of the sky, that they dont sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Arent you of much more value than they?", 6.27 "Which of you, by being anxious, can add one cubit to the measure of his life? " 6.28 Why are you anxious about clothing? Consider the lilies of the field, how they grow. They dont toil, neither do they spin,", 6.29 yet I tell you that even Solomon in all his glory was not dressed like one of these. " 6.30 But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, wont he much more clothe you, you of little faith?", 6.31 "Therefore dont be anxious, saying, What will we eat? What will we drink? or, With what will we be clothed? 6.32 For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. " 6.33 But seek first Gods Kingdom, and his righteousness; and all these things will be given to you as well.", " 6.34 Therefore dont be anxious for tomorrow, for tomorrow will be anxious for itself. Each days own evil is sufficient.",
7.7
"Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.
7.11
If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! "
7.23
Then I will tell them, I never knew you. Depart from me, you who work iniquity.",
10.5
Jesus sent these twelve out, and charged them, saying, "Dont go among the Gentiles, and dont enter into any city of the Samaritans. 10.6 Rather, go to the lost sheep of the house of Israel. " 10.7 As you go, preach, saying, The Kingdom of Heaven is at hand!", 10.8 Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give.
10.12
As you enter into the household, greet it.
10.15
Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.
11.23
You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 11.24 But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you.", 11.25 At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26 Yes, Father, for so it was well-pleasing in your sight. 11.27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. "
13.13
Therefore I speak to them in parables, because seeing they dont see, and hearing, they dont hear, neither do they understand.",
16.17
Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
1

6.19
I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven.",
18.15
"If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. " 18.16 But if he doesnt listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established.", 18.17 If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18 Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 18.19 Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20 For where two or three are gathered together in my name, there I am in the midst of them.", 18.21 Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times?", 18.22 Jesus said to him, "I dont tell you until seven times, but, until seventy times seven. 18.23 Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24 When he had begun to reconcile, one was brought to him who owed him ten thousand talents. " 18.25 But because he couldnt pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made.", " 18.26 The servant therefore fell down and kneeled before him, saying, Lord, have patience with me, and I will repay you all.", 18.27 The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28 "But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, Pay me what you owe! 18.29 "So his fellow servant fell down at his feet and begged him, saying, Have patience with me, and I will repay you. 18.30 He would not, but went and cast him into prison, until he should pay back that which was due. 18.31 So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. " 18.32 Then his lord called him in, and said to him, You wicked servant! I forgave you all that debt, because you begged me.", " 18.33 Shouldnt you also have had mercy on your fellow servant, even as I had mercy on you?", 18.34 His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35 So my heavenly Father will also do to you, if you dont each forgive your brother from your hearts for his misdeeds.", "
23.8
But dont you be called Rabbi, for one is your teacher, the Christ, and all of you are brothers.", 23.9 Call no man on the earth your father, for one is your Father, he who is in heaven.
25.31
"But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32 Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33 He will set the sheep on his right hand, but the goats on the left. " 25.34 Then the King will tell those on his right hand, Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;", 25.35 for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; " 25.36 naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.", 25.37 "Then the righteous will answer him, saying, Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38 When did we see you as a stranger, and take you in; or naked, and clothe you? " 25.39 When did we see you sick, or in prison, and come to you?", 25.40 "The King will answer them, Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me. " 25.41 Then he will say also to those on the left hand, Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels;", " 25.42 for I was hungry, and you didnt give me food to eat; I was thirsty, and you gave me no drink;", " 25.43 I was a stranger, and you didnt take me in; naked, and you didnt clothe me; sick, and in prison, and you didnt visit me.", 25.44 "Then they will also answer, saying, Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didnt help you? 25.45 "Then he will answer them, saying, Most assuredly I tell you, inasmuch as you didnt do it to one of the least of these, you didnt do it to me. 25.46 These will go away into eternal punishment, but the righteous into eternal life.",
28.20
teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
86. Plutarch, On Isis And Osiris, 351e (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Divine-human relationships • kinship language/terms

 Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 152; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 147

351e Ithink also that a source of happiness in the eternal life, which is the lot of God, is that events which come to pass do not escape His prescience. But if His knowledge and meditation on the nature of Existence should be taken away, then, to my mind, His immortality is not living, but a mere lapse of time. Therefore the effort to arrive at the Truth, and especially the truth about the gods, is a longing for the divine. For the search for truth requires for its study and investigation the consideration of sacred subjects, and it is a work more hallowed than any form of holy living or temple service; and, not least of all, it is well-pleasing to that goddess whom you worship, a goddess exceptionally wise and a lover of wisdom, to whom,
87. Quintilian, Institutes of Oratory, 2.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Teacher-student relationship • student-teacher relationship

 Found in books: Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 232; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 78

2.3 Ido not think that Ishould pass by in silence even the opinion of those who, even when they regard boys as ripe for the rhetorician, still do not think that they should at once be placed under the most eminent teacher available, but prefer to keep them for a while under inferior masters, on the ground that in the elementary stages a mediocre instructor is easier to understand and to imitate, and less reluctant to undertake the tiresome task of teaching the rudiments as being beneath his notice.Ihave not forgotten that Istated in the preceding book, when Iurged that school was preferable to home education, that pupils at the commencement of their studies, when progress is as yet but in the bud, are more disposed to imitate their schoolfellows than their masters, since such imitation comes more easily to them. Some of my readers may think that the view which Iam now maintaining is inconsistent with my previous statement.But Iam far from being inconsistent: for my previous assertion affords the strongest reason for selecting the very best teachers for our boys; since pupils of a first rate master, having received a better training, will when they speak say something that may be worthy of imitation, while if they commit some mistake, they will be promptly corrected. But the incompetent teacher on the other hand is quite likely to give his approval to faulty work and by the judgment which he expresses to force approval on the audience.The teacher should therefore be as distinguished for his eloquence as for his good character, and like Phoenix in the Iliad be able to teach his pupil both how to behave and how to speak.Ido not think that Ineed waste much time in pointing out how much better it is to absorb the best possible principles, or how hard it is to get rid of faults which have once become engrained; for it places a double burden on the shoulders of the later teacher and the preliminary task of unteaching is harder than that of teaching.It is for this reason that the famous piper Timotheus is said to have demanded from those who had previously been under another master a fee double the amount which he charged for those that came to him untaught. The mistake to which Iam referring is, however, twofold. First they regard these inferior teachers as adequate for the time being and are content with their instruction because they have a stomach that will swallow anything:this indifference, though blameworthy in itself, would yet be tolerable, if the teaching provided by these persons were merely less in quantity and not inferior in quality as well. Secondly, and this is a still commoner delusion, they think that those who are blest with greater gifts of speaking will not condescend to the more elementary details, and that consequently they sometimes disdain to give attention to such inferior subjects of study and sometimes are incapable of so doing.For my part Iregard the teacher who is unwilling to attend to such details as being unworthy of the name of teacher: and as for the question of capacity, Imaintain that it is the most capable man who, given the will, is able to do this with most efficiency. For in the first place it is a reasonable inference that a man blest with abnormal powers of eloquence will have made careful note of the various steps by which eloquence is attained,and in the second place the reasoning faculty, which is specially developed in learned men, is all-important in teaching, while finally no one is eminent in the greater things of his art if he be lacking in the lesser. Unless indeed we are asked to believe that while Phidias modelled his Jupiter to perfection, the decorative details of his statue would have been better executed by another artist, or that an orator does not know how to speak, or a distinguished physician is incapable of treating minor ailments."Yes" it may be answered "but surely you do not deny that there is a type of eloquence that is too great to be comprehended by undeveloped boys?" of course there is. But this eloquent teacher whom they fling in my face must be a sensible man with a good knowledge of teaching and must be prepared to stoop to his pupils level, just as a rapid walker, if walking with a small child, will give him his hand and lessen his own speed and avoid advancing at a pace beyond the powers of his little companion.Again it frequently happens that the more learned the teacher, the more lucid and intelligible is his instruction. For clearness is the first virtue of eloquence, and the less talented a man is, the more he will strive to exalt and dilate himself, just as short men tend to walk on tip-toe and weak men to use threats.As for those whose style is inflated or vicious, and whose language reveals a passion for high-sounding words or labours under any other form of affectation, in my opinion they suffer not from excess of strength but of weakness, like bodies swollen not with the plumpness of health but with disease, or like men who weary of the direct road betake them to bypaths. Consequently the worse a teacher is, the harder he will be to understand.
88. Seneca The Younger, De Beneficiis, 1.4.2, 5.25.5-5.25.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • grace and divine patronage, and patronage relationships in North Africa • kinship language/terms • patronage relationships • power relationships • relationship • romantic relationships, Ovids giftless lover

 Found in books: Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 333; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 156; Satlow, The Gift in Antiquity (2013) 91; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 56

NA>
89. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 13.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • anger, relationship to courage • anger, relationship to philanthropia • courage, relationship to anger • courage, relationship to philanthropia • emperor, relationship • philanthropia, relationship to courage • philanthropia, relationship to pity

 Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 93; Talbert, The Senate of Imperial Rome (1984) 479

NA>
90. Suetonius, Augustus, 31.5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustus (previously Octavian), builds temple of Mars, relationship • Senate, monarchy, relationship with • identity, in context of family relationships • relationship with Caesar’s forum, and the summi viri • relationship with Caesar’s forum, caryatids in

 Found in books: Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 109, 110; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 251; Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 43; Talbert, The Senate of Imperial Rome (1984) 298

31.5 Next to the immortal Gods he honoured the memory of the leaders who had raised the estate of the Roman people from obscurity to greatness. Accordingly he restored the works of such men with their original inscriptions, and in the two colonnades of his forum dedicated statues of all of them in triumphal garb, declaring besides in a proclamation: "Ihave contrived this to lead the citizens to require me, while Ilive, and the rulers of later times as well, to attain the standard set by those worthies of old." He also moved the statue of Pompey from the hall in which Gaius Caesar had been slain and placed it on a marble arch opposite the grand door of Pompeys theatre. 32,
91. Suetonius, Domitianus, 9, 11 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Agrippa I (Jewish king), relationship to Gaius • Domitian, relationship • senators absences, relationship with emperor

 Found in books: Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 132; Talbert, The Senate of Imperial Rome (1984) 16, 171

9 In the earlier part of his reign he so shrank from any form of bloodshed, that while his father was still absent from the city, he planned to issue an edict that no oxen should be offered up, recalling the line of Vergil, "Eer yet an impious race did slay and feast upon bullocks." He was equally free from any suspicion of love of gain or of avarice, both in private life and for some time after becoming emperor; on the contrary, he often gave strong proofs not merely of integrity, but even of liberality.He treated all his intimates most generously, and there was nothing which he urged them more frequently, or with greater insistence, than that they should be niggardly in none of their acts. He would not accept inheritances left him by those who had children. He even annulled a legacy in the will of Rustus Caepio, who had provided that his heir should yearly pay a specified sum to each of the senators on his entrance into the House. He cancelled the suits against those who had been posted as debtors to the public treasury for more than five years, and would not allow a renewal except within ayear and on the condition that an accuser who did not win his suit should be punished with exile.Scribes of the quaestors who carried on business, which had become usual although contrary to the Clodian law, he pardoned for past offences. Parcels of land which were left unoccupied here and there after the assignment of lands to the veterans he granted to their former owners as by right of possession. He checked false accusations designed for the profit of the privy purse and inflicted severe penalties on offenders; and a saying of his was current, that an emperor who does not punish informers hounds them on.
11
His savage cruelty was not only excessive, but also cunning and sudden. He invited one of his stewards to his bed-chamber the day before crucifying him, made him sit beside him on his couch, and dismissed him in a secure and gay frame of mind, even deigning to send him a share of his dinner. When he was on the point of condemning the ex-consul Arrecinius Clemens, one of his intimates and tools, he treated him with as great favour as before, if not greater, and finally, as he was taking a drive with him, catching sight of his accuser he said: "Pray, shall we hear this base slave toâx80x
91morrow?",To abuse mens patience the more insolently, he never pronounced an unusually dreadful sentence without a preliminary declaration of clemency, so that there came to be no more certain indication of a cruel death than the leniency of his preamble. He had brought some men charged with treason into the senate, and when he had introduced the matter by saying that he would find out that day how dear he was to the members, he had no difficulty in causing them to be condemned to suffer the ancient method of punishment.Then appalled at the cruelty of the penalty, he interposed a veto, to lessen the odium, in these words (for it will be of interest to know his exact language): "Allow me, Fathers of the senate, to prevail on you by your love for me to grant a favour which Iknow Ishall obtain with difficulty, namely that you allow the condemned free choice of the manner of their death; for thus you will spare your own eyes and all men will know that Iwas present at the meeting of the senate."
92. Tacitus, Annals, 1.2, 1.11, 1.39, 1.79, 2.54, 2.73, 3.60, 3.66-3.69, 4.34, 13.5, 14.13, 15.19 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustus (previously Octavian), builds temple of Mars, relationship • Caracalla, relationship • Claudius, relationship • Commodus, relationship • Didius Julianus, relationship • Domitian, relationship • Gaius (Caligula), relationship • Germanicus, relationship with Tiberius • Germanicus, relationship with troops • Italia, relationship with Rome • Nero (emperor), relationship with Agrippina the Younger • Nero, relationship • Senate, monarchy, relationship with • Tiberius, Senates relationship with • Tiberius, relationship • adoption, mother - child relationship • armies, Roman, relationship with commanders • emperor, relationship • oracles, relationship of cultic and prophetic functions at • patron-client relationship • plebs, people, relationship with, Perusia, battle of • relationship with Caesar’s forum

 Found in books: Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 85; Hug, Fertility, Ideology, and the Cultural Politics of Reproduction at Rome (2023) 122; Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 181; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230; Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 43, 44; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 36, 71, 128, 162, 175, 184, 286; Talbert, The Senate of Imperial Rome (1984) 83, 118, 218, 255, 267, 350, 352, 410, 412, 472, 475, 488

1.2 When the killing of Brutus and Cassius had disarmed the Republic; when Pompey had been crushed in Sicily, and, with Lepidus thrown aside and Antony slain, even the Julian party was leaderless but for the Caesar; after laying down his triumviral title and proclaiming himself a simple consul content with tribunician authority to safeguard the commons, he first conciliated the army by gratuities, the populace by cheapened corn, the world by the amenities of peace, then step by step began to make his ascent and to unite in his own person the functions of the senate, the magistracy, and the legislature. Opposition there was none: the boldest spirits had succumbed on stricken fields or by proscription-lists; while the rest of the nobility found a cheerful acceptance of slavery the smoothest road to wealth and office, and, as they had thriven on revolution, stood now for the new order and safety in preference to the old order and adventure. Nor was the state of affairs unpopular in the provinces, where administration by the Senate and People had been discredited by the feuds of the magnates and the greed of the officials, against which there was but frail protection in a legal system for ever deranged by force, by favouritism, or (in the last resort) by gold.
1.11
Then all prayers were directed towards Tiberius; who delivered a variety of reflections on the greatness of the empire and his own diffidence:âx80x94 "Only the mind of the deified Augustus was equal to such a burden: he himself had found, when called by the sovereign to share his anxieties, how arduous, how dependent upon fortune, was the task of ruling a world! He thought, then, that, in a state which had the support of so many eminent men, they ought not to devolve the entire duties on any one person; the business of government would be more easily carried out by the joint efforts of anumber." Aspeech in this tenor was more dignified than convincing. Besides, the diction of Tiberius, by habit or by nature, was always indirect and obscure, even when he had no wish to conceal his thought; and now, in the effort to bury every trace of his sentiments, it became more intricate, uncertain, and equivocal than ever. But the Fathers, whose one dread was that they might seem to comprehend him, melted in plaints, tears, and prayers. They were stretching their hands to heaven, to the effigy of Augustus, to his own knees, when he gave orders for a document to be produced and read. It contained a statement of the national resources âx80x94 the strength of the burghers and allies under arms; the number of the fleets, protectorates, and provinces; the taxes direct and indirect; the needful disbursements and customary bounties catalogued by Augustus in his own hand, with a final clause (due to fear or jealousy?) advising the restriction of the empire within its present frontiers.
1.39
Meanwhile the deputation from the senate found Germanicus, who had returned by then, at the Altar of the Ubians. Two legions were wintering there, the first and twentieth; also the veterans recently discharged and now with their colours. Nervous as they were and distraught with the consciousness of guilt, the fear came over them that a senatorial commission had arrived to revoke all the concessions extorted by their rebellion. With the common propensity of crowds to find a victim, however false the charge, they accused Munatius Plancus, an ex-consul who was at the head of the deputation, of initiating the decree. Before the night was far advanced, they began to shout for the colours kept in Germanicus quarters. There was a rush to the gate; they forced the door, and, dragging the prince from bed, compelled him on pain of death to hand over the ensign. Alittle later, while roving the streets, they lit on the envoys themselves, who had heard the disturbance and were hurrying to Germanicus. They loaded them with insults, and contemplated murder; especially in the case of Plancus, whose dignity had debarred him from flight. Nor in his extremity had he any refuge but the quarters of the first legion. There, clasping the standards and the eagle, he lay in sanctuary; and had not the eagle-bearer Calpurnius shielded him from the crowning violence, then âx80x94 by a crime almost unknown even between enemies âx80x94 an ambassador of the Roman people would in a Roman camp have defiled with his blood the altars of heaven. At last, when the dawn came and officer and private and the doings of the night were recognized for what they were, Germanicus entered the camp, ordered Plancus to be brought to him, and took him on to the tribunal. Then, rebuking the "fatal madness, rekindled not so much by their own anger as by that of heaven," he gave the reasons for the deputies arrival. He was plaintively eloquent upon the rights of ambassadors and the serious and undeserved outrage to Plancus, as also upon the deep disgrace contracted by the legion. Then, after reducing his hearers to stupor, if not to peace, he dismissed the deputies under a guard of auxiliary cavalry.
1.79
Next, a discussion was opened in the senate by Arruntius and Ateius, whether the invasions of the Tiber should be checked by altering the course of the rivers and lakes swelling its volume. Deputations from the municipalities and colonies were heard. The Florentines pleaded that the Clanis should not be deflected from its old bed into the Arno, to bring ruin upon themselves. The Interamnates case was similar:âx80x94 "The most generous fields of Italy were doomed, if the