J.B. Green, The Gospel of Luke (NICNT series; Grand Rapids: Eerdmans, 1997), p. 92.

 J.B. Green, The Gospel of Luke (NICNT series; Grand Rapids: Eerdmans, 1997), p. 92.)| false
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 J.A. Fitzmyer, The Gospel According to Luke I-IX, (AB series, 28; Garden City, NY: Doubleday, 1981), p. 341. He further describes Mary as one who “cooperates with God’s plan” both enthusiastically and from the start (p. 341). Also emphasizing the obedience of Mary’s response, R.E. Brown calls her “a true disciple obedient to the word of God”; see R.E. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke (New York: Doubleday, new updated edn, 1993), pp. 318-19. Though calling it an act of agreement as opposed to one of mere submission, F. Bovon states that Mary “places herself at God’s behest (cf. 16:13)” (F. Bovon, Luke 1: A Commentary on the Gospel of Luke 1:1-9:50 [trans. Christine M. Thomas; Hermeneia Series; Minneapolis: Fortress, 2002], p. 53). Similarly, B. Byrne says this is “an expression of faith and an insertion of herself into the long line of women who have, in the course of Israel’s history, faithfully served the purposes of God” (B. Byrne, The Hospitality of God: A Reading of Luke’s Gospel [Collegeville, MN: Liturgical, 2000], p. 24).

 J.A. Fitzmyer, The Gospel According to Luke I-IX, (AB series, 28; Garden City, NY: Doubleday, 1981), p. 341. He further describes Mary as one who “cooperates with God’s plan” both enthusiastically and from the start (p. 341). Also emphasizing the obedience of Mary’s response, R.E. Brown calls her “a true disciple obedient to the word of God”; see R.E. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke (New York: Doubleday, new updated edn, 1993), pp. 318-19. Though calling it an act of agreement as opposed to one of mere submission, F. Bovon states that Mary “places herself at God’s behest (cf. 16:13)” (F. Bovon, Luke 1: A Commentary on the Gospel of Luke 1:1-9:50 [trans. Christine M. Thomas; Hermeneia Series; Minneapolis: Fortress, 2002], p. 53). Similarly, B. Byrne says this is “an expression of faith and an insertion of herself into the long line of women who have, in the course of Israel’s history, faithfully served the purposes of God” (B. Byrne, The Hospitality of God: A Reading of Luke’s Gospel [Collegeville, MN: Liturgical, 2000], p. 24).)| false
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 Green, p. 92.

 Fitzmyer, Luke I-IX, p. 337.

 Fitzmyer, Luke I-IX, p. 337.)| false
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 Fitzmyer, Luke I-IX, p. 338. See further Fitzmyer, “The Virginal Conception of Jesus in the New Testament,” TS 34 (1973), pp. 541-75 (567-70). In Luke I-IX, Fitzmyer ultimately revises his position following Brown’s responses in “Luke’s Description of the Virginal Conception,” TS 35 (1974), pp. 360-62.

 Fitzmyer, Luke I-IX, p. 338. See further Fitzmyer, “The Virginal Conception of Jesus in the New Testament,” TS 34 (1973), pp. 541-75 (567-70). In Luke I-IX, Fitzmyer ultimately revises his position following Brown’s responses in “Luke’s Description of the Virginal Conception,” TS 35 (1974), pp. 360-62.)| false
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 Schaberg, Illegitimacy of Jesus, p. 108.

 Schaberg, Illegitimacy of Jesus, p. 108.)| false
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 Schaberg, Illegitimacy of Jesus, pp. 103-108.

 Schaberg, Illegitimacy of Jesus, pp. 103-108.)| false
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 Brown, Birth, p. 289. The emphasis on Mary’s prior virginity explains the “build-up” from John’s annunciation and birth to that of Jesus, a parallel that Brown says would “fail completely if [John the Baptist] was conceived in an extraordinary manner and Jesus in a natural manner… . No belief would really be required if Mary was to conceive as any other young girl would conceive” (Birth, pp. 300-301). Bovon concurs with this sentiment, see Bovon, Luke 1, p. 44.

 Brown, Birth, p. 289. The emphasis on Mary’s prior virginity explains the “build-up” from John’s annunciation and birth to that of Jesus, a parallel that Brown says would “fail completely if [John the Baptist] was conceived in an extraordinary manner and Jesus in a natural manner… . No belief would really be required if Mary was to conceive as any other young girl would conceive” (Birth, pp. 300-301). Bovon concurs with this sentiment, see Bovon, Luke 1, p. 44.)| false
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 Schaberg, Illegitimacy of Jesus, p. 83.

 Schaberg, Illegitimacy of Jesus, p. 83.)| false
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 Fitzmyer, “Virginal Conception of Jesus,” pp. 570-72. Lincoln suggests that Luke presents two different “dialogical” versions of the conception story, one with a virginal conception and the other with Joseph as the father. On the latter, he notes that evidence from elsewhere in Luke-Acts (especially Acts 2:30; 13:23, 32-37 and the emphasis on Jesus’/Joseph’s Davidic lineage in Luke 1-2) supports Joseph’s paternity, although this is often eclipsed by Joseph’s notable absence from Luke’s annunciation (“Luke and Jesus’ Conception,” pp. 640-41).

 Fitzmyer, “Virginal Conception of Jesus,” pp. 570-72. Lincoln suggests that Luke presents two different “dialogical” versions of the conception story, one with a virginal conception and the other with Joseph as the father. On the latter, he notes that evidence from elsewhere in Luke-Acts (especially Acts 2:30; 13:23, 32-37 and the emphasis on Jesus’/Joseph’s Davidic lineage in Luke 1-2) supports Joseph’s paternity, although this is often eclipsed by Joseph’s notable absence from Luke’s annunciation (“Luke and Jesus’ Conception,” pp. 640-41).)| false
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 Schaberg, Illegitimacy of Jesus, p. 82.

 Schaberg, Illegitimacy of Jesus, p. 82.)| false
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 Schaberg, Illegitimacy of Jesus, pp. 88-96.

 Schaberg, Illegitimacy of Jesus, pp. 88-96.)| false
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 Schaberg, Illegitimacy of Jesus, p. 115. Taking Schaberg’s interpretation into account alongside those that support a virginal conception, Landry argues that Schaberg’s reading of 1:34 is preferable for its narrative logic, but he disagrees with the remainder of her proposal, ultimately supporting the virginal conception though attempting to retain the narrative logic of the passage. See Landry, “Narrative Logic,” pp. 72-79.

 Schaberg, Illegitimacy of Jesus, p. 115. Taking Schaberg’s interpretation into account alongside those that support a virginal conception, Landry argues that Schaberg’s reading of 1:34 is preferable for its narrative logic, but he disagrees with the remainder of her proposal, ultimately supporting the virginal conception though attempting to retain the narrative logic of the passage. See Landry, “Narrative Logic,” pp. 72-79.)| false
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 Schaberg, Illegitimacy of Jesus, p. 119. Also finding empowerment here, F.S. Spencer’s reading of Luke 1-2 emphasizes Mary’s agency and “right to choose”; see F.S. Spencer, Salty Wives, Spirited Mothers, and Savvy Widows: Capable Women of Persistence in Luke’s Gospel (Grand Rapids, MI: William B. Eerdmans, 2012), pp. 55-100.

 Schaberg, Illegitimacy of Jesus, p. 119. Also finding empowerment here, F.S. Spencer’s reading of Luke 1-2 emphasizes Mary’s agency and “right to choose”; see F.S. Spencer, Salty Wives, Spirited Mothers, and Savvy Widows: Capable Women of Persistence in Luke’s Gospel (Grand Rapids, MI: William B. Eerdmans, 2012), pp. 55-100.)| false
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 Schaberg, Illegitimacy of Jesus, p. 125.

 Schaberg, Illegitimacy of Jesus, p. 125.)| false
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 Bauman-Martin, “Mary and the Marquise,” pp. 224-25. Though he does not problematize Mary’s words here, Mark Coleridge notes that Gabriel does not depart before she speaks: “Instead, the narrator has him wait for Mary’s reply, which sounds like the acceptance of an invitation, when nothing that Gabriel has said has suggested an invitation” (M. Coleridge, The Birth of the Lukan Narrative: Narrative as Christology in Luke 1-2 [JSNTSup Series, 88; Sheffield: JSOT, 1993], pp. 69-70).

 Bauman-Martin, “Mary and the Marquise,” pp. 224-25. Though he does not problematize Mary’s words here, Mark Coleridge notes that Gabriel does not depart before she speaks: “Instead, the narrator has him wait for Mary’s reply, which sounds like the acceptance of an invitation, when nothing that Gabriel has said has suggested an invitation” (M. Coleridge, The Birth of the Lukan Narrative: Narrative as Christology in Luke 1-2 [JSNTSup Series, 88; Sheffield: JSOT, 1993], pp. 69-70).)| false
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 Schaberg, Illegitimacy of Jesus, p. 123.

 Schaberg, Illegitimacy of Jesus, p. 123.)| false
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 T.A.J. McGinn, The Economy of Prostitution in the Roman World (Ann Arbor: University of Michigan Press, 2004), p. 74. Flemming concurs: “Whether these statements [by Dio Chrysostom] about the slave supply are in fact accurate may be questioned but the basic premise that prostitutes broadly become such through enslavement (or, at least, that the great majority of prostitutes are slaves) is certainly borne out in numerous sources, many of which will be discussed in due course” (Flemming, “Quae Corpora Quaestum Facit,” p. 41).

 T.A.J. McGinn, The Economy of Prostitution in the Roman World (Ann Arbor: University of Michigan Press, 2004), p. 74. Flemming concurs: “Whether these statements [by Dio Chrysostom] about the slave supply are in fact accurate may be questioned but the basic premise that prostitutes broadly become such through enslavement (or, at least, that the great majority of prostitutes are slaves) is certainly borne out in numerous sources, many of which will be discussed in due course” (Flemming, “Quae Corpora Quaestum Facit,” p. 41).)| false
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 McGinn, Prostitution, Sexuality, and the Law in Ancient Rome (Oxford: Oxford University Press, 1998), pp. 288-319, esp. pp. 288-92. See also Flemming, “Quae Corpora Quaestum Facit,” p. 53.

 McGinn, Prostitution, Sexuality, and the Law in Ancient Rome (Oxford: Oxford University Press, 1998), pp. 288-319, esp. pp. 288-92. See also Flemming, “Quae Corpora Quaestum Facit,” p. 53.)| false
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 Glancy, Slavery in Early Christianity, p. 54.

 Glancy, Slavery in Early Christianity, p. 54.)| false
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 McClure, Courtesans at Table, p. 15, emphasis added.

 McClure, Courtesans at Table, p. 15, emphasis added.)| false
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 Ibid., p. 12. On this point, she also notes, “Indeed, the practice of slavery in antiquity meant that some people, normally those of foreign birth, could be turned into commodities” (p. 4).

 McGinn, Economy of Prostitution, p. 59. He confirms that this easy explanation is likely the more accurate, since the numerous prostitutes whose status was that of a “freedwoman” were originally slave prostitutes before being freed.

 McGinn, Economy of Prostitution, p. 59. He confirms that this easy explanation is likely the more accurate, since the numerous prostitutes whose status was that of a “freedwoman” were originally slave prostitutes before being freed.)| false
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 McGinn, Economy of Prostitution, p. 55.

 McGinn, Economy of Prostitution, p. 55.)| false
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 McGinn, Economy of Prostitution, p. 56. He also notes, “At any rate, the pirate, pimp, and slave dealer were linked in the popular imagination, to judge from a text of Seneca the Elder” (p. 56).

 McGinn, Economy of Prostitution, p. 56. He also notes, “At any rate, the pirate, pimp, and slave dealer were linked in the popular imagination, to judge from a text of Seneca the Elder” (p. 56).)| false
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 McGinn, Economy of Prostitution, p. 4; Glazebrook, “Porneion,” p. 53.

 McGinn, Economy of Prostitution, p. 4; Glazebrook, “Porneion,” p. 53.)| false
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 Cohen, “Free and Unfree Sexual Work,” p. 100.

 Cohen, “Free and Unfree Sexual Work,” p. 100.)| false
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 Cohen, “Free and Unfree Sexual Work,” p. 99.

 Cohen, “Free and Unfree Sexual Work,” p. 99.)| false
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Glazebrook and Henry (eds.), Greek Prostitutes in the Ancient Mediterranean, p. 7.

Glazebrook and Henry (eds.), Greek Prostitutes in the Ancient Mediterranean, p. 7.)| false
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 McGinn, Economy of Prostitution, p. 35.

 McGinn, Economy of Prostitution, p. 35.)| false
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 McGinn, Economy of Prostitution, p. 37. Flemming’s discussion of the Latin leno as a “manager of slaves” further confirms this point; see Flemming, “Quae Corpora Quaestum Facit,” p. 51.

 McGinn, Economy of Prostitution, p. 37. Flemming’s discussion of the Latin leno as a “manager of slaves” further confirms this point; see Flemming, “Quae Corpora Quaestum Facit,” p. 51.)| false
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 McGinn, Economy of Prostitution, pp. 62-63.

 McGinn, Economy of Prostitution, pp. 62-63.)| false
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 Combes, Metaphor of Slavery, pp. 42-48. More broadly, it is worth noting the rarity for studies of slave metaphors to consider the sexual dimensions of slavery and their impact on metaphorical function.

 Combes, Metaphor of Slavery, pp. 42-48. More broadly, it is worth noting the rarity for studies of slave metaphors to consider the sexual dimensions of slavery and their impact on metaphorical function.)| false
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 Glancy, Slavery in Early Christianity, p. 54.

 Glancy, Slavery in Early Christianity, p. 54.)| false
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 Schaberg, Illegitimacy of Jesus, pp. 171. Similarly, Munro concludes of her reading of Jesus as slave: “More at risk is the view of a Jesus who leaves society untouched, who looked for the coming of a purely supernatural transformation that had nothing to do with the struggles and structures of human society” (Munro, Jesus, Born of a Slave, p. 669).

 Schaberg, Illegitimacy of Jesus, pp. 171. Similarly, Munro concludes of her reading of Jesus as slave: “More at risk is the view of a Jesus who leaves society untouched, who looked for the coming of a purely supernatural transformation that had nothing to do with the struggles and structures of human society” (Munro, Jesus, Born of a Slave, p. 669).)| false
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 Rubin, “Thinking Sex,” p. 180. Again, thinking in terms of kyriarchy, gender and sexual domination are interconnected axes of power and control.

 Rubin, “Thinking Sex,” p. 180. Again, thinking in terms of kyriarchy, gender and sexual domination are interconnected axes of power and control.)| false
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 See Rubin, “Traffic in Women,” pp. 45-47.

 See Rubin, “Traffic in Women,” pp. 45-47.)| false
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