The question of whether it is permissible for Gentiles to marry Jews appears in scripture itself, which advances divergent views on the subject. Whereas both preexilic literature and the author of Chronicles permitted intermarriage, Ezra and his followers repudiated the practice. This article investigates the status of the question during the Second Temple period, when the impact of a new factor—conversion—further complicated the issue. Given the diversity present even in the Bible, it seems clear that several solutions to the problem would have been viable in the Second Temple period: (a) a total ban on intermarriage; (b) opposition to marriage with Gentiles unless they had abandoned idolatry or converted to Judaism; and (c) retention of the ancient tolerance of intermarriage, even in the absence of conversion.

This study presents and analyzes evidence for the social location and organization of Jewish groups in the environs of Rome, specifically from the port city of Ostia. Scholars have generally recognized that the presence of a thriving Jewish community in Rome, as elsewhere in the eastern Mediterranean, is a crucial element to understanding developments in the Christian movement throughout the first centuries CE. Such discussions have become more common in recent studies. Still, one will look long and hard in New Testament and early Christian studies to find direct discussion of the primary data for the Jewish communities of metropolitan Rome.

For centuries, the so-called catechetical school in Alexandria has intrigued scholars and stimulated speculation on its origins and early practices. The relationship of this school to Jewish-Hellenistic antecedents has made the problem doubly fascinating. Hypotheses about the school, however, have sometimes far exceeded the limits of the scanty information surviving in ancient authors, who themselves had incomplete evidence for their reconstructions. Without presenting here yet another theory on the school's early configuration, one must offer some kind of assessment before drawing Philo into the discussion, since his relation to the school obviously presents an extra complication.

In the second century, Christians vied with each other to produce an authoritative discourse on Christian identity. Some early Christians deployed historically- and culturally-specific notions of procreation and kinship in their struggles with each other over claims to represent the truth of Christian biblical interpretation, practices, and doctrine. The extant writings of the late second-century Christian author Clement of Alexandria offer a generous range of contexts for exploring the nuances of this practice. This study comprises one facet of a larger investigation into early Christian use of procreative and kinship imagery in discourses about Christian identity in the second century CE.