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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
apostle Alikin (2009), The Earliest History of the Christian Gathering, 69, 70, 71, 72, 73, 91, 140, 197, 207
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 253, 256, 263
Brooten (1982), Women Leaders in the Ancient Synagogue, 21, 49, 149, 235, 236, 240
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 362
Huttner (2013), Early Christianity in the Lycus Valley, 111, 170, 191, 192, 206, 207, 220, 221, 222, 223, 273, 274
Levison (2009), Filled with the Spirit, 203, 229, 232, 233, 234, 253, 269, 307, 322, 338
Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 101, 117
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 103, 156, 166, 169
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 15, 274, 568, 579, 580, 740, 764, 773, 879, 880, 906, 920
Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 49, 55, 56, 57, 61, 63, 64, 71, 76, 77, 79, 81, 88, 90, 91, 206, 220, 279, 328, 343, 362, 368
apostle, /st., paul, paul Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 291
apostle, adaptation of gospels, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 100
apostle, addai, legendary Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 548
apostle, allegorical hermeneutics of paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 229
apostle, and alexandrian allegory, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 227
apostle, and consumption of idol meat paul Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145
apostle, and epictetus, paul Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 138
apostle, and gnosticism, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 84
apostle, and mary magdalene, peter Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 54, 55
apostle, and philo, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 43
apostle, andrew Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, 221
Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 72, 73, 76, 77, 78, 90, 91, 92, 329
Huttner (2013), Early Christianity in the Lycus Valley, 221, 222
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 51, 144, 146
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 130, 132
apostle, andrew, the Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 142
apostle, anthropology, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 111
apostle, apostle/apostles, divinely inspired, paul Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 73, 325, 337, 338, 339, 340, 341, 342, 343
apostle, as jew, paul Nasrallah (2019), Archaeology and the Letters of Paul, 9
apostle, as shepherd, paul Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 129
apostle, attacked by pagans, peter, christian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
apostle, auerbach on, peter, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 246
apostle, baptizing, peter Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 207, 208, 209
apostle, barnabas Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 528
apostle, bartholomew, the Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 72, 73, 74, 75, 76, 77
apostle, boyarin on, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 9, 37, 38, 39, 40, 41, 42, 43, 44, 272
apostle, churches in constantinople and its vicinity , church of st john the Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 263, 264, 266, 267, 269, 271, 273, 275, 277
apostle, conception of meaning, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 21, 36
apostle, construction of signifiers, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 225
apostle, convert, paul the Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 109, 110, 111, 112, 113
apostle, cult of peter, christian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 111
apostle, death, james Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 603
apostle, denial of christ, peter, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 100, 246
apostle, dualism of paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 229
apostle, engagement with imperial cult, paul Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 222
apostle, ephesos, paul Nasrallah (2019), Archaeology and the Letters of Paul, 47, 48, 250, 251
apostle, epistle to the galatians, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 179, 180, 270
apostle, epistle to the romans, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 2, 3, 20, 21, 23, 24, 37, 38, 39, 40, 41, 42, 43, 44
apostle, epistolary practice, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 73
apostle, eschatological scenarios for conversion of the jews and, paul Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 6, 62, 75, 78
apostle, financial support, paul Nasrallah (2019), Archaeology and the Letters of Paul, 123, 124, 125, 126, 127, 128
apostle, flesh, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 148, 149
apostle, food, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 66, 76, 119, 120, 122, 123, 131
apostle, formation, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 54, 66
apostle, gospel in hebrew, john the Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 133, 141
apostle, gospel, paul Nasrallah (2019), Archaeology and the Letters of Paul, 87, 88, 181
apostle, greco-roman and jewish contexts, paul Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179
apostle, heroic, paul Nasrallah (2019), Archaeology and the Letters of Paul, 9, 66
apostle, in acts of thomas, thomas Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 156, 196, 197
apostle, infant, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 89, 90
apostle, interpretation of israel, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 2, 3, 23, 24, 226
apostle, interpretation of paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 87, 88, 89, 92, 97, 99, 134, 136
apostle, james Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 219
Huttner (2013), Early Christianity in the Lycus Valley, 170, 185, 221, 222, 332, 341
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 132
apostle, james, the Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 136, 142
Karfíková (2012), Grace and the Will According to Augustine, 56
apostle, jerusalem Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 14
apostle, jewish identity of paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19, 20, 23
apostle, john Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, 120, 209, 210, 214, 215, 217, 218
Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 219
Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 81
Huttner (2013), Early Christianity in the Lycus Valley, 9, 150, 170, 185, 186, 187, 188, 189, 190, 191, 192, 210, 221, 222, 224, 334, 365, 372, 373
Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 35, 37, 50, 113, 122, 126
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 167, 322, 535
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 137, 205, 206
apostle, john the Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 263, 264, 267, 273, 275, 276
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 300
apostle, john, son of zebedee Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 23, 24, 26, 27, 44
apostle, john, the Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 235
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 45, 117, 126
apostle, jonah, paul Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 49
apostle, journeys of paul Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 103, 112
apostle, legacy, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 80, 106
apostle, lukan understanding Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 557, 563, 564, 565
apostle, mariamne as Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 76, 77, 95, 109
apostle, mark, evangelist, as Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 522, 524
apostle, matthew Huttner (2013), Early Christianity in the Lycus Valley, 221, 222, 223, 229, 230
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 132
apostle, matthew the Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 234, 276, 277, 278, 287
apostle, matthias Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, 221
Huttner (2013), Early Christianity in the Lycus Valley, 207
apostle, matthias, selection as Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 325
apostle, milk, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 4, 14, 20, 54, 71, 72, 73, 74, 75, 76, 77, 85, 89, 90, 97, 98, 125, 130, 136
apostle, missionary travel, paul Nasrallah (2019), Archaeology and the Letters of Paul, 82, 83, 128
apostle, new perspective on, paul Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 20
Nasrallah (2019), Archaeology and the Letters of Paul, 83, 182
apostle, notion of fulfillment, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 77
apostle, nourishment, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 71
apostle, of light Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 241
Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 79
Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 77, 107, 160, 276, 384
apostle, on circumcision, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 37, 38, 39, 40, 41, 42, 43, 44
apostle, on death, paul Nasrallah (2019), Archaeology and the Letters of Paul, 177, 178
apostle, on eulogia, paul the Satlow (2013), The Gift in Antiquity, 27, 28, 29
apostle, on jesus identity, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 269
apostle, on knowledge of god, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 130
apostle, on letter and spirit, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19, 20, 35, 37, 39, 40, 225, 227, 228
apostle, on passover, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 67, 68
apostle, on resurrection, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 74, 75, 229
apostle, on veil of moses, paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27, 28, 29, 33, 34, 35, 36, 37, 188, 189, 190, 191, 192, 193, 199, 203, 228
apostle, on women teaching, paul Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 58
apostle, onesimus and, paul Nasrallah (2019), Archaeology and the Letters of Paul, 44, 45, 46
apostle, paul Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37, 57, 149, 171, 172, 173, 174, 175, 176, 177, 178, 179, 182, 292, 319
Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 1, 2, 3, 4, 5, 10, 11, 12, 13, 14, 16, 20, 76, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 89, 101, 141, 160, 249, 255, 260, 320, 323, 343, 356, 357
Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 40, 41, 42, 145
Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 11, 51, 87, 88, 89, 94, 96, 99, 105, 150, 180, 199, 204, 246, 312, 346, 369, 377, 378, 393, 400, 419, 425, 427, 429, 430, 434, 436, 437, 438, 441, 442, 445, 450, 453, 454, 458, 460, 469, 471, 472, 484, 487, 488, 489, 490, 491, 498, 507, 517, 519, 520, 521, 522, 523, 524, 530, 532, 533, 540, 551, 554, 570, 577, 581, 594, 599, 601, 638, 646
Conybeare (2006), The Irrational Augustine, 17
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58, 245, 282
Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 27, 82, 84, 85, 87, 96, 112, 119, 147, 153, 163
Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 260
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 202, 232
Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 65, 150, 151, 180
Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 59, 180, 196, 197, 281
Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 57, 86, 87, 119, 123, 149, 160, 161, 162, 163, 164, 169, 170, 187, 188, 202, 208, 210, 239, 253
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 407, 528, 529, 530, 534
Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 88
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 15, 31, 34, 37, 228, 229, 230, 231
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 36, 117, 166
Nasrallah (2019), Archaeology and the Letters of Paul, 259
Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 4, 18, 20
Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 1, 4, 5, 38, 41, 68, 69, 70, 72, 115, 124, 126, 128, 129, 136, 138, 139, 160, 161, 190
Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 94, 96, 99, 108, 112, 113, 114, 134, 139, 140, 141, 150, 151, 153, 202, 294, 348, 362, 367, 376, 379, 390, 391
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 66, 225, 280, 298, 310, 319
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129
Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 157
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 217
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 99, 131, 134, 138, 139, 179, 182, 188
apostle, paul as Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 54, 66, 120, 215, 269, 285, 377, 383, 391, 408, 429, 480, 710
apostle, paul the Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 315, 316, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 439
Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 38, 39
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 123, 143, 145, 270, 299
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 179
apostle, paul, christian Rizzi (2010), Hadrian and the Christians, 123
apostle, paul, christianity, civic pride in the Nasrallah (2019), Archaeology and the Letters of Paul, 238, 239, 240, 241, 242, 244, 245, 253
apostle, paul, prayer of the van den Broek (2013), Gnostic Religion in Antiquity, 107
apostle, paul, the Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 306, 308, 309, 310, 312
Karfíková (2012), Grace and the Will According to Augustine, 1, 2, 15, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 69, 72, 85, 86, 93, 94, 95, 107, 116, 135, 148, 150, 151, 160, 174, 175, 181, 185, 195, 197, 199, 214, 232, 233, 235, 237, 238, 239, 256, 265, 279, 287, 301, 304, 316, 335, 340
Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 2, 45, 137
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 58, 84, 85, 86, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 129, 168, 169, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 186, 189, 190, 191
apostle, paul, words of the Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35, 36, 132, 327, 330, 343
apostle, paulus Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 96
apostle, pedagogy, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 91, 92
apostle, peter Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 112, 122
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37, 57, 171, 172, 173, 174, 175, 176, 177, 178, 179, 182, 319
Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 92
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58
Huttner (2013), Early Christianity in the Lycus Valley, 170, 191, 213, 217, 221, 222, 225, 229, 370, 371
Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 62
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 129, 132
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 46, 47, 96, 156, 169
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 530
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 15, 29, 31
Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 79, 156, 284
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 106, 197, 198, 200, 201, 204, 262, 289, 290, 291, 292, 296, 300, 301, 303, 306, 307, 308, 309, 310, 344, 345, 348, 351, 433, 434, 435, 436, 437, 438, 439, 442, 443, 446, 451, 452, 454, 455, 456
Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 37, 50, 56, 71, 75, 77, 113, 128
Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 99, 134, 135, 140, 141, 149, 340
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 4, 46, 47
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129
Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 125
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 217, 221
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 121, 170
apostle, peter the Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 27, 145, 148
McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 118, 177, 178, 179, 180
apostle, peter, christian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 246
apostle, peter, the Karfíková (2012), Grace and the Will According to Augustine, 143, 235, 253, 260
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 44, 92, 104, 114, 117, 203, 204, 209
apostle, philip Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 140
apostle, philip, hierapolis, phrygia, claim of incubation at church of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 760
apostle, philip, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 5, 107
apostle, philosopher as Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 303
apostle, philosophy, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 70, 71
apostle, plutarch as Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 738
apostle, postcolonial theory and, paul Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 217
apostle, poverty, paul Nasrallah (2019), Archaeology and the Letters of Paul, 123, 124, 156
apostle, preacher, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 186
apostle, pseudepigrapha, paul Nasrallah (2019), Archaeology and the Letters of Paul, 224, 240, 253, 254
apostle, saints, andrew Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 759, 762
apostle, saints, peter Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 758, 759, 787
apostle, saints, philip Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 760
apostle, seeking of jesus, peter, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 203
apostle, self-mastery, paul Nasrallah (2019), Archaeology and the Letters of Paul, 249
apostle, sense of vocation, paul Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 227, 228, 229
apostle, simon cephas, = peter the Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 112, 118, 140, 291, 292, 293, 294, 295, 296, 297, 300, 301, 304, 305, 306, 307, 309
apostle, slavery, paul Nasrallah (2019), Archaeology and the Letters of Paul, 43, 44, 45, 55, 56, 60, 61, 63, 64, 65, 66, 67, 73, 74
apostle, social revolutionary, paul Nasrallah (2019), Archaeology and the Letters of Paul, 66
apostle, social thought of paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 269
apostle, solid food, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 14, 20, 71, 73, 74, 77, 85, 97, 130, 136
apostle, speeches of peter Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123
apostle, st. paul paul Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 151, 163, 255
apostle, stoic philosophy, paul Nasrallah (2019), Archaeology and the Letters of Paul, 164, 165, 175, 176, 197, 246, 247, 249
apostle, supersessionism of paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 21, 23, 24, 25, 27, 227
apostle, table of peter Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 401
apostle, thomas Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 111
Huttner (2013), Early Christianity in the Lycus Valley, 221, 222, 338
Van Nuffelen (2012), Orosius and the Rhetoric of History, 81
apostle, thomas, the Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 263, 264, 265
apostle, time, paul Nasrallah (2019), Archaeology and the Letters of Paul, 186, 187, 201, 202
apostle, travels, paul Nasrallah (2019), Archaeology and the Letters of Paul, 84, 85, 86, 87, 88
apostle, travels, peter Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 112, 113
apostle, trophimos, montanist Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 104, 348, 371, 372
apostle, universalism of paul, the Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 178, 179, 180, 222, 269
apostle, views on empire, paul Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 2, 12, 13, 14, 15
apostle, visit to athens, paul Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 93, 94, 95, 236
apostle, walking on water, peter Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 369
apostle, wisdom, paul Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 71, 72, 74, 84, 87
apostle/apostles Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 11, 73, 75, 76, 88, 97, 117, 232, 235, 261, 294, 310
apostle/apostles, barnabas Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 6
apostle/apostles, john the, apostle, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 71, 263, 269, 280
apostle/apostles, paul the, apostle, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 7, 36, 73, 91, 94, 97, 231, 233, 269, 325, 326, 327, 328, 337, 339
apostle/apostles, timothy Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 7, 9
apostle/s Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 59, 87, 101, 108, 109, 110, 120, 122, 128, 136, 139, 141, 144, 145, 146, 159, 206, 217, 251, 252, 281, 282, 344, 366, 369, 379, 390, 391
apostle/s, montanist Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 104, 348, 371, 372
apostle/st., paul, the paul, interpretation of paul Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343
apostles Allison (2018), 4 Baruch, 17, 33, 56, 102, 241, 407, 440, 441, 442, 443
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 339, 357, 358
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 186, 190, 191, 193, 194, 196, 199, 200, 205, 216
Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 48, 67, 110, 180, 181, 186, 188, 195, 220, 221, 260, 263, 272, 273, 280, 281, 287, 288
Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1285
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 51, 221, 222
Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 131
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 15, 27, 31, 51, 133, 143, 147, 151, 154, 170, 200, 218, 263, 264, 267, 269, 271, 273, 275, 276, 277
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 27, 37, 59, 134
Levison (2023), The Greek Life of Adam and Eve. 523
Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 52, 60, 109, 110, 125
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 210
Nasrallah (2019), Archaeology and the Letters of Paul, 83, 84, 89
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 197, 289, 293, 344, 347, 348, 350, 351, 420, 435, 436, 437, 450, 452
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 44, 45, 47, 109, 115, 150, 202, 203, 204
Stuckenbruck (2007), 1 Enoch 91-108, 268, 422
Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 143, 156, 159, 170, 218, 219, 271
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 27, 103, 104, 131, 134, 137, 217, 230, 233, 281, 326, 327, 331, 337, 344, 347, 348, 353, 364, 370, 371, 372, 376, 378, 395, 396, 397, 404, 408, 409, 450, 451, 454, 455, 456, 462, 465, 467, 471, 475, 477, 478, 481, 482, 483, 495, 528, 548, 549, 550, 551, 552, 553, 554, 555, 566, 567, 569, 570, 577, 579, 588, 593, 609, 615, 638, 646, 656
Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 2, 12, 14, 16, 17, 29, 50, 51, 59, 63, 68, 69, 70, 73, 76, 87, 90, 93, 94, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 128, 129, 130, 131, 132, 133, 134, 144, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 161, 169, 170, 171, 172, 173, 174, 175, 181, 183, 184, 185, 186, 187, 208, 226
Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 81, 113, 114, 117, 123, 125, 126, 141, 145, 195, 246, 292, 295, 302, 369, 375
apostles, [ disciples ] Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 200, 201, 207, 208, 218, 249
apostles, ], disciples, of jesus, [ Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 105, 151, 201
apostles, acta acts of the apostolorum Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 529
apostles, acts of peter and the twelve Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 141
van den Broek (2013), Gnostic Religion in Antiquity, 30
apostles, acts of peter and the twelve adam, psychic body of van den Broek (2013), Gnostic Religion in Antiquity, 175
apostles, acts of the Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 176, 185, 196
Goodman (2006), Judaism in the Roman World: Collected Essays, 45, 86, 101, 124, 129
Gorain (2019), Language in the Confessions of Augustine, 60, 61
Huttner (2013), Early Christianity in the Lycus Valley, 10, 82, 187, 191, 195, 197, 198, 204, 206, 207, 217, 262, 338
Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 198
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 42, 43, 121, 178, 221, 243, 418, 422, 425, 426, 430, 431
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 126
McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185
Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 45, 126
Nasrallah (2019), Archaeology and the Letters of Paul, 2, 83, 84, 85, 127, 197, 222, 239, 247, 251
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602, 603, 604, 605, 607, 608, 609, 610, 611, 612, 613, 614, 615, 616, 617, 619, 620, 621, 622, 623, 624, 625, 626, 627, 628, 629, 630, 631, 632, 633, 634, 635
Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 6, 7, 8, 56, 57, 58, 99, 100, 103, 104, 105, 106, 112, 126, 132, 133, 134, 135, 137, 138, 139, 141, 152, 156, 205, 389, 407, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 523
Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 330, 331, 332, 333, 334
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 30
Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 128, 141
apostles, acts of the aeneas, healing of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 21, 37, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138
apostles, acts of the, apocryphal Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 72
apostles, adam and acts of peter and the twelve eve, original unity of van den Broek (2013), Gnostic Religion in Antiquity, 59
apostles, and liturgies Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 2, 12, 203, 204, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 399, 400, 401
apostles, apocryphal acts of Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 144
apostles, apocryphal acts of the König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 139, 153, 294, 295, 296, 297, 298, 299, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 330
Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 4, 5
apostles, apostoleion church of the, constantinople Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 41
apostles, apostoli, of patriarch Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 47, 48, 49, 50, 51, 52, 53, 55, 56, 57, 59, 60, 61, 423, 434, 458, 469
apostles, apostolic Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 50, 52, 58, 72, 80, 81, 82, 87, 97, 112, 113, 114, 115, 119, 138, 140, 144, 146, 153, 158, 194, 202, 203, 207, 208, 221, 233, 277, 283
apostles, appearances to Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 78, 79, 80, 81, 82, 83, 93, 110
apostles, as bishops Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 109, 110
apostles, as genre, apocryphal acts of the Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 45
apostles, as hills Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 524
apostles, as witnesses of resurrection Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 116, 118
apostles, authority of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
apostles, author’s relationship with audience, portrayal of paul and deSilva (2022), Ephesians, 15, 16, 150, 151, 161, 165, 166
apostles, baptism, acts of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557, 558, 559, 560, 561, 562, 563, 564, 565
apostles, baptismal content of acts of the Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 20, 21, 22, 23
apostles, basilica apostolorum church of the, milan Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 41
apostles, basilica apostolorum church of the, rome Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 41
apostles, basilica apostolorum santo sebastiano fuori la mura. church of the Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 41
apostles, bishop, high priest with right of baptism, episcopacy established by Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 150
apostles, church, of the holy MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 146
apostles, churches in constantinople and its vicinity , church of the Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 15, 51, 143, 151, 154, 170, 200, 218
apostles, comparison homer, acts of macdonald Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203
apostles, comparison plato, acts of macdonald Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203
apostles, comparison, artapanus, acts of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 113, 114, 115, 116, 117, 192, 193, 196, 197, 199, 204, 205
apostles, comparison, demetrius, chronographer, acts of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 110, 111
apostles, comparison, eupolemus, acts of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 120, 121, 122, 123, 132
apostles, comparison, ezekiel, tragedian, acts of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 200, 201
apostles, comparison, phoenicians, acts of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 130, 200
apostles, content, of apocryphal acts of the Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 45, 66, 111, 113
apostles, contrasted with, pharisees Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 194
apostles, depiction of acts Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, 86, 88
apostles, didache, teaching of the twelve McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 21, 23, 92, 94, 248
apostles, entrustedness, of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 203, 292, 296
apostles, eusebius, and of the Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 281
apostles, eusebius, defends the Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 29
apostles, false, apostles, Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 119, 144
apostles, familiar and foreign, acts of the Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 607, 608
apostles, gnostics superior to Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 110, 232
apostles, godfearers, acts of the Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
apostles, gospel of the twelve Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 77
apostles, greco-roman portrayal, acts of the Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602, 603
apostles, healings by Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117
apostles, hellenistic jewish writings comparison, acts of the Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 105
apostles, history and, acts of the Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 241, 243, 264, 272, 273, 330, 333
apostles, in hebrew, acts of the Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 133
apostles, intertextual, intertextuality of tobit, acts of the Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 208
apostles, jesus’ Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8, 9, 180
apostles, jewish context of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 496, 500
apostles, jewish official Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 134
apostles, jews and greeks, acts of the Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
apostles, judaism portrayal, acts of the Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
apostles, lack of commentaries on, acts of the Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 14
apostles, ministry of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
apostles, miracles, of the Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 20
apostles, narrative nature of acts of the Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 14
apostles, new testament acts of the book Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 248, 249, 250, 251, 252
apostles, of jesus Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 217, 221, 304, 305, 461, 540
apostles, of the north Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 28
apostles, ot acts of the citations, parallel chart Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365
apostles, paul in lists of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 278, 281
apostles, peter, contrasted with john in lists of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 71, 91, 246, 287
apostles, pharisees contrasted with Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 194
apostles, political rhetoric, acts of the Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 105
apostles, preaching by Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 110, 120, 122, 524, 525
apostles, purpose, acts of the Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 333
apostles, read at easter, acts of the Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 18
apostles, relationship with the greek and latin novels, apocryphal acts of the König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 301
apostles, representations of fasting and asceticism, apocryphal acts of the König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 299, 301, 302, 303, 314
apostles, romanness, acts of the Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 603
apostles, scriptural interpretation by Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 111, 112
apostles, singing of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 498, 502, 503, 504, 505
apostles, spiritual knowledge of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 129, 130, 131, 136, 258
apostles, statues of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 423
apostles, suffering, of the Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 204, 219
apostles, teaching of Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 115, 195
apostles, textual tradition, acts of the Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 557
apostles, to the Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 95, 108, 109, 112
apostles, to the at last supper Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 4, 241, 242
apostles, to the, authority of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 250, 251, 254, 257, 273
apostles, to the, college of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 80, 81, 225
apostles, to the, lists of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 4, 5, 71, 82, 91, 231, 234, 246, 247, 248, 249, 251, 253, 278, 279
apostles, tomb, of martyrs, saints, and Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216, 425
apostles, tombs of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 425
apostles, trifocal perspective, acts of the Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602, 604
apostles, twelve Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 225, 228, 239
apostles, upper church of the church, jerusalem Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 35, 36, 41, 42, 43
apostles, writings of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 53, 56, 57, 58, 72, 153, 194, 438
apostles’, decree Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 27, 98, 133, 134, 324, 334, 335, 357
apostles”, scripture, “meadow of prophets and Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 114, 115
apostle’, ‘divine, apostle’, paul, the apostle/st., paul Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 5, 6, 7, 13, 16, 22, 35, 36, 73, 77, 97, 99, 129, 132, 142, 158, 159, 269, 298, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343
apostle’s, creed Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 15, 60, 61, 77, 78, 79, 80, 81, 82, 85, 87, 101
“apostle”, philip Huttner (2013), Early Christianity in the Lycus Valley, 9, 10, 190, 191, 192, 193, 194, 195, 211, 221, 222, 223, 305, 332, 333, 334, 341, 342, 343, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 382

List of validated texts:
105 validated results for "apostle"
1. Hebrew Bible, Deuteronomy, 18.15, 18.18-18.19 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Acts of the Apostles, OT citations, parallel chart • Apostles • Paul, the apostle, on veil of Moses • Peter (apostle), speeches of

 Found in books: Allison (2018), 4 Baruch, 440; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 123; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 189; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 341, 343, 355, 622; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133

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18.15 נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃
18.18
נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19 וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃'' None
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18.15 A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
18.18
I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. 18.19 And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.'' None
2. Hebrew Bible, Exodus, 3.2, 3.8, 7.3, 20.1-20.2, 20.11, 20.17, 24.16 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Acts of the Apostles, OT citations, parallel chart • Andrew, the Apostle • Apostle Paul • James, the Apostle • Paul (the Apostle) • Paul (the apostle) • Paul the Apostle • Paul, apostle • Paul, apostle, interpretation of • Paul, apostle, milk • Paul, apostle, solid food • Paul, the apostle, Boyarin on • Paul, the apostle, on veil of Moses • Paul, the apostle/St. Paul, apostle’ ‘divine Apostle’) • Peter (the Apostle) • apostle/apostles, John the Apostle

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 142; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 377; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33, 188, 272; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 332; Karfíková (2012), Grace and the Will According to Augustine, 256, 260; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123, 149; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 97; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 345, 347, 351, 353, 630; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180, 182; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 179; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 71

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3.2 וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃
3.2
וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃
3.8
וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃
7.3
וַאֲנִי אַקְשֶׁה אֶת־לֵב פַּרְעֹה וְהִרְבֵּיתִי אֶת־אֹתֹתַי וְאֶת־מוֹפְתַי בְּאֶרֶץ מִצְרָיִם׃
20.1
וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ
20.1
וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2 לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃

20.11
כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃

20.17
וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃
24.16
וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃' ' None
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3.2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
3.8
and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
7.3
And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt.
20.1
And God spoke all these words, saying: 20.2 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.

20.11
for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.

20.17
And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’
24.16
And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud.' ' None
3. Hebrew Bible, Genesis, 1.6, 1.14, 1.26-1.28, 2.21, 2.24, 5.24, 6.1-6.4, 15.6 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Andrew (apostle) • Apocryphal Acts of the Apostles • Apostle Paul • Apostle(s) • Apostles • Apostles’ decree • Matthias (apostle) • Paul (Apostle), and consumption of idol meat • Paul (apostle) • Paul (the Apostle) • Paul (the apostle) • Paul the Apostle • Paul, apostle • Peter (apostle) • Peter (apostle), walking on water • Peter (the apostle) • Peter the apostle • apostles • apostles, Christianity of the • apostles, and liturgies

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, 369; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 145; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 105, 246; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 332, 358; Estes (2020), The Tree of Life, 264; Karfíková (2012), Grace and the Will According to Augustine, 233; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 317; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 180; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 117; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 625, 631, 632, 633; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 129, 203; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56, 57, 58, 105, 141; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 98, 357, 408; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 12, 70, 117, 184

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1.6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃
1.14
וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃
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׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.21
וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃
2.24
עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃
5.24
וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
6.1
וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1
וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
15.6
וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃' ' None
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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.’
1.14
And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
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. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.21
And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.
2.24
Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
5.24
And Enoch walked with God, and he was not; for God took him.
6.1
And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
15.6
And he believed in the LORD; and He counted it to him for righteousness.' ' None
4. Hebrew Bible, Psalms, 1.1, 2.1-2.2, 2.7, 16.8-16.11, 69.26, 109.8, 110.1, 115.7, 118.22 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Acts of the Apostles, OT citations, parallel chart • Apostle(s) • Apostles • Apostles (of Jesus) • Paul (the apostle) • Peter (Apostle) • Peter (apostle), speeches of • apostles, as witnesses of Resurrection

 Found in books: Allison (2018), 4 Baruch, 102; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 116, 121, 123; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 121; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 335, 337, 339, 345, 347, 361, 617, 622, 623, 625, 626, 634; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 106; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 51, 59, 61; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 183; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 221

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1.1 אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃
2.1
וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃
2.1
לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2 יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃
2.7
אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃
16.8
שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט׃ 16.9 לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי אַף־בְּשָׂרִי יִשְׁכֹּן לָבֶטַח׃' '16.11 תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת־פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח׃
69.26
תְּהִי־טִירָתָם נְשַׁמָּה בְּאָהֳלֵיהֶם אַל־יְהִי יֹשֵׁב׃
109.8
יִהְיוּ־יָמָיו מְעַטִּים פְּקֻדָּתוֹ יִקַּח אַחֵר׃
110.1
לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃
115.7
יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃
118.22
אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה׃'' None
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1.1 HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.
2.1
Why are the nations in an uproar? And why do the peoples mutter in vain? 2.2 The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:' "
2.7
I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 16.8 I have set the LORD always before me; Surely He is at my right hand, I shall not be moved. 16.9 Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety; 16.10 For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit. 16.11 Thou makest me to know the path of life; In Thy presence is fulness of joy, In Thy right hand bliss for evermore.
69.26
Let their encampment be desolate; Let none dwell in their tents.
109.8
Let his days be few; Let another take his charge.' "
110.1
A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" 115.7 They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. .
118.22
The stone which the builders rejected Is become the chief corner-stone.' ' None
5. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Acts of the Apostles, OT citations, parallel chart • Apostle(s) • Baptism, Acts of Apostles • Peter (apostle), speeches of

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 113; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 335, 337, 556, 561; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 191

6. Hebrew Bible, 1 Kings, 17.20 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Matthias, selection as apostle • Paul (the Apostle)

 Found in books: Karfíková (2012), Grace and the Will According to Augustine, 72; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324

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17.20 And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’'' None
7. Hebrew Bible, 2 Kings, 2.11 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Acts of the Apostles

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 625; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57

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2.11 וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃'' None
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2.11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.'' None
8. Hebrew Bible, 2 Samuel, 7.6-7.16 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Apostle(s) • Eupolemus, Acts of Apostles comparison

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 120, 619, 620, 622, 624, 625, 626, 627; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 51, 59

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7.6 כִּי לֹא יָשַׁבְתִּי בְּבַיִת לְמִיּוֹם הַעֲלֹתִי אֶת־בְּנֵי יִשְׂרָאֵל מִמִּצְרַיִם וְעַד הַיּוֹם הַזֶּה וָאֶהְיֶה מִתְהַלֵּךְ בְּאֹהֶל וּבְמִשְׁכָּן׃ 7.7 בְּכֹל אֲשֶׁר־הִתְהַלַּכְתִּי בְּכָל־בְּנֵי יִשְׂרָאֵל הֲדָבָר דִּבַּרְתִּי אֶת־אַחַד שִׁבְטֵי יִשְׂרָאֵל אֲשֶׁר צִוִּיתִי לִרְעוֹת אֶת־עַמִּי אֶת־יִשְׂרָאֵל לֵאמֹר לָמָּה לֹא־בְנִיתֶם לִי בֵּית אֲרָזִים׃ 7.8 וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מֵאַחַר הַצֹּאן לִהְיוֹת נָגִיד עַל־עַמִּי עַל־יִשְׂרָאֵל׃ 7.9 וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִתָה אֶת־כָּל־אֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂתִי לְךָ שֵׁם גָּדוֹל כְּשֵׁם הַגְּדֹלִים אֲשֶׁר בָּאָרֶץ׃' '7.11 וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13 הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.15 וְחַסְדִּי לֹא־יָסוּר מִמֶּנּוּ כַּאֲשֶׁר הֲסִרֹתִי מֵעִם שָׁאוּל אֲשֶׁר הֲסִרֹתִי מִלְּפָנֶיךָ׃ 7.16 וְנֶאְמַן בֵּיתְךָ וּמַמְלַכְתְּךָ עַד־עוֹלָם לְפָנֶיךָ כִּסְאֲךָ יִהְיֶה נָכוֹן עַד־עוֹלָם׃'' None
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7.6 For I have not dwelt in any house since that time that I brought up the children of Yisra᾽el out of Miżrayim, even to this day, but I have walked in a tent and in a tabernacle. 7.7 In all the places where I have walked with all the children of Yisra᾽el, did I speak a word with any of the rulers of Yisra᾽el, whom I commanded as shepherds of my people Yisra᾽el, saying, Why do you not build me a house of cedar? 7.8 Now therefore so shalt thou say to my servant David, Thus says the Lord of hosts, I took thee from the sheepfold, from following the sheep, to be ruler over my people, over Yisra᾽el: 7.9 and I was with thee wherever thou didst go, and have cut off all thy enemies out of thy sight, and have made thee a great name, like the name of the great men that are on the earth. 7.10 Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning, 7.11 and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. 7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13 He shall build a house for my name, and I will make firm the throne of his kingdom for ever. 7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam: 7.15 but my covet love shall not depart away from him, as I took it from Sha᾽ul, whom I put away before thee. 7.16 And thy house and thy kingdom shall be established for ever before thee: thy throne shall be firm for ever.' ' None
9. Hebrew Bible, Habakkuk, 1.5 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Acts of the Apostles, OT citations, parallel chart • Paul (the apostle)

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 361, 617, 627; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 113

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1.5 רְאוּ בַגּוֹיִם וְהַבִּיטוּ וְהִתַּמְּהוּ תְּמָהוּ כִּי־פֹעַל פֹּעֵל בִּימֵיכֶם לֹא תַאֲמִינוּ כִּי יְסֻפָּר׃'' None
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1.5 Look ye among the nations, and behold, And wonder marvellously; For, behold, a work shall be wrought in your days, Which ye will not believe though it be told you.'' None
10. Hebrew Bible, Isaiah, 2.2, 6.8-6.13, 11.1-11.3, 40.5, 44.28, 46.9, 49.1, 49.6, 53.8-53.9, 55.3, 59.17, 61.1-61.2 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Acts of the Apostles, OT citations, parallel chart • Andrew, the Apostle • Apostle • Apostle(s) • Apostle, Lukan understanding • Apostles • Baptism, Acts of Apostles • James, the Apostle • John (the apostle) • Paul (Apostle), and consumption of idol meat • Paul (the apostle) • Paul the Apostle • Paul, Apostle, • Paul, apostle, New Perspective on • Paul, apostle, missionary travel • Peter (the apostle) • apostles • apostles (apostoli), of Patriarch

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 142; Allison (2018), 4 Baruch, 443; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 149; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 324; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 193; Estes (2020), The Tree of Life, 301; Levine (2005), The Ancient Synagogue, The First Thousand Years, 49; Levison (2009), Filled with the Spirit, 232; Nasrallah (2019), Archaeology and the Letters of Paul, 83; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 337, 359, 361, 363, 365, 564, 617, 623, 624, 625, 626, 627, 634; Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 368; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 84, 85, 86, 92, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 126, 129, 184, 190, 191, 202, 204; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 7, 56, 411, 412; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 59, 61; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 326, 451, 638; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 2, 12, 106, 110

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2.2 בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃
2.2
וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃
6.8
וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃ 6.9 וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃' '6.11 וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 6.12 וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃ 6.13 וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃
11.1
וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃
11.1
וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.2 וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3 וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃
40.5
וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃
44.28
הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃
46.9
זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃
49.1
לֹא יִרְעָבוּ וְלֹא יִצְמָאוּ וְלֹא־יַכֵּם שָׁרָב וָשָׁמֶשׁ כִּי־מְרַחֲמָם יְנַהֲגֵם וְעַל־מַבּוּעֵי מַיִם יְנַהֲלֵם׃
49.1
שִׁמְעוּ אִיִּים אֵלַי וְהַקְשִׁיבוּ לְאֻמִּים מֵרָחוֹק יְהוָה מִבֶּטֶן קְרָאָנִי מִמְּעֵי אִמִּי הִזְכִּיר שְׁמִי׃
49.6
וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי וּנְצוּרֵי יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃
53.8
מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ׃ 53.9 וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃
55.3
הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים׃
59.17
וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃
61.1
רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃
61.1
שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.2 לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃'' None
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2.2 And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it.
6.8
And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’ 6.9 And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not. 6.10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’ 6.11 Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste, 6.12 And the LORD have removed men far away, and the forsaken places be many in the midst of the land. 6.13 And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’
11.1
And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots. 11.2 And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD. 11.3 And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;
40.5
And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’
44.28
That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’
46.9
Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;
49.1
Listen, O isles, unto me, And hearken, ye peoples, from far: The LORD hath called me from the womb, From the bowels of my mother hath He made mention of my name;
49.6
Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’
53.8
By oppression and judgment he was taken away, And with his generation who did reason? For he was cut off out of the land of the living, For the transgression of my people to whom the stroke was due. 53.9 And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’
55.3
Incline your ear, and come unto Me; Hear, and your soul shall live; And I will make an everlasting covet with you, Even the sure mercies of David.
59.17
And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak.
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; 61.2 To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;' ' None
11. Hebrew Bible, Jeremiah, 1.5, 5.21, 10.10, 25.1, 25.4, 31.31-31.33 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Apostle Paul • Apostles • Paul (Apostle), and consumption of idol meat • Paul (the apostle) • Paul the Apostle • Peter (the apostle)

 Found in books: Allison (2018), 4 Baruch, 102, 241; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 377, 378, 436, 507, 517, 519, 520, 524, 530; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320, 324; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 85, 92, 190; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 7; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 149, 150

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1.5 בְּטֶרֶם אצורך אֶצָּרְךָ בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃
5.21
שִׁמְעוּ־נָא זֹאת עַם סָכָל וְאֵין לֵב עֵינַיִם לָהֶם וְלֹא יִרְאוּ אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ׃' 25.1 הַדָּבָר אֲשֶׁר־הָיָה עַל־יִרְמְיָהוּ עַל־כָּל־עַם יְהוּדָה בַּשָּׁנָה הָרְבִעִית לִיהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה הִיא הַשָּׁנָה הָרִאשֹׁנִית לִנְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל׃
25.1
וְהַאֲבַדְתִּי מֵהֶם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל רֵחַיִם וְאוֹר נֵר׃
25.4
וְשָׁלַח יְהוָה אֲלֵיכֶם אֶת־כָּל־עֲבָדָיו הַנְּבִאִים הַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם וְלֹא־הִטִּיתֶם אֶת־אָזְנְכֶם לִשְׁמֹעַ׃
31.31
הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32 לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33 כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃'' None
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1.5 Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.
5.21
Hear now this, O foolish people, and without understanding, That have eyes, and see not, That have ears, and hear not:
10.10
But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation.
25.1
The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah, king of Judah, that was the first year of Nebuchadrezzar king of Babylon;
25.4
And the LORD hath sent unto you all His servants the prophets, sending them betimes and often—but ye have not hearkened, nor inclined your ear to hear—
31.31
Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; 31.32 not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD. 31.33 But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;'' None
12. Hebrew Bible, Ezekiel, 1.27-1.28, 18.32, 33.11, 36.26 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Apostle(s) • Apostles • Paul (the apostle) • Paul the Apostle • Paul, apostle • Paul, the apostle, adaptation of gospels • Peter the Apostle • Peter, the apostle, denial of Christ • apostle/apostles, Paul the apostle

 Found in books: Allison (2018), 4 Baruch, 442, 443; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 100; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 325; Estes (2020), The Tree of Life, 221; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 85, 183, 184; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 104, 106, 415, 523; Stuckenbruck (2007), 1 Enoch 91-108, 268; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 408; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 231

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1.27 וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 1.28 כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃
18.32
כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת נְאֻם אֲדֹנָי יְהוִה וְהָשִׁיבוּ וִחְיוּ׃
33.11
אֱמֹר אֲלֵיהֶם חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־אֶחְפֹּץ בְּמוֹת הָרָשָׁע כִּי אִם־בְּשׁוּב רָשָׁע מִדַּרְכּוֹ וְחָיָה שׁוּבוּ שׁוּבוּ מִדַּרְכֵיכֶם הָרָעִים וְלָמָּה תָמוּתוּ בֵּית יִשְׂרָאֵל׃
36.26
וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃' ' None
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1.27 And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. 1.28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.
18.32
For I have no pleasure in the death of him that dieth, saith the Lord GOD; wherefore turn yourselves, and live.
33.11
Say unto them: As I live, saith the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?
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.' ' None
13. Hebrew Bible, Nehemiah, 9.6 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Acts of the Apostles, OT citations, parallel chart • Paul (the apostle)

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 347, 630; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 40

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9.6 אַתָּה־הוּא יְהוָה לְבַדֶּךָ את אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃'' None
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9.6 Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.'' None
14. Hebrew Bible, Zechariah, 14.4 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Apostle(s) • Apostles

 Found in books: Allison (2018), 4 Baruch, 442, 443; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 192

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14.4 וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃'' None
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14.4 And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south.'' None
15. None, None, nan (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Eupolemus, Acts of Apostles comparison • John (Apostle)

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 120; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 535

16. Hebrew Bible, Daniel, 7.13, 10.3 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Didache (Teaching of the Twelve Apostles) • John, apostle • Paul (the apostle)

 Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 248; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 632; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 46; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 100, 133; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 165

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7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃
10.3
לֶחֶם חֲמֻדוֹת לֹא אָכַלְתִּי וּבָשָׂר וָיַיִן לֹא־בָא אֶל־פִּי וְסוֹךְ לֹא־סָכְתִּי עַד־מְלֹאת שְׁלֹשֶׁת שָׁבֻעִים יָמִים׃' ' None
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7.13 I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.
10.3
I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.' ' None
17. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Paul, Apostle, • Paul, apostle, formation • Paul, apostle, milk • Peter, Apostle,

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 54

18. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Acts of the Apostles • Apostle(s)

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353

19. Philo of Alexandria, On The Life of Abraham, 68-88 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Acts of the Apostles • Ezekiel, Tragedian, Acts of Apostles comparison • Paul the Apostle • Paul, apostle • Phoenicians, Acts of Apostles comparison

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 200, 632

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68 The aforesaid emigrations, if one is to be guided by the literal expressions of the scripture, were performed by a wise man; but if we look to the laws of allegory, by a soul devoted to virtue and busied in the search after the true God. '69 For the Chaldaeans were, above all nations, addicted to the study of astronomy, and attributed all events to the motions of the stars, by which they fancied that all the things in the world were regulated, and accordingly they magnified the visible essence by the powers which numbers and the analogies of numbers contain, taking no account of the invisible essence appreciable only by the intellect. But while they were busied in investigating the arrangement existing in them with reference to the periodical revolutions of the sun, and moon, and the other planets, and fixed-stars, and the changes of the seasons of the year, and the sympathy of the heavenly bodies with the things of the earth, they were led to imagine that the world itself was God, in their impious philosophy comparing the creature to the Creator. 70 The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence. 71 In order, therefore, that he may the more firmly establish the sight which has thus been presented to him in his mind, the sacred word says to him, My good friend, great things are often made known by slight outlines, at which he who looks increases his imagination to an unlimited extent; therefore, having dismissed those who bend all their attention to the heavenly bodies, and discarding the Chaldaean science, rise up and depart for a short time from the greatest of cities, this world, to one which is smaller; for so you will be the better able to comprehend the nature of the Ruler of the universe. 72 It is for this reason that Abraham is said to have made this first migration from the country of the Chaldaeans into the land of Charran. XVI. But Charran, in the Greek language, means "holes," which is a figurative emblem of the regions of our outward senses; by means of which, as by holes, each of those senses is able to look out so as to comprehend the objects which belong to it. 73 But, some one may say, what is the use of these holes, unless the invisible mind, like the exhibition of a puppet show, does from within prompt its own powers, which at one time losing and allowing to roam, and at another time holding back and restraining by force? He gives sometimes an harmonious motion, and sometimes perfect quiet to his puppets. And having this example at home, you will easily comprehend that being, the understanding of whom you are so anxious to arrive at; 74 unless, indeed, you fancy that the world is situated in you as the domit part of you, which the whole common powers of the body obey, and which each of the outward senses follows; but that the world, the most beautiful, and greatest, and most perfect of works, of which everything else is but a part, is destitute of any king to hold it together, and to regulate it, and govern it in accordance with justice. And if it be invisible, wonder not at that, for neither can the mind which is in thee be perceived by the sight. 75 Any one who considers this, deriving his proofs not from a distance but close at hand, both from himself and from the circumstances around him, will clearly see that the world is not the first God, but that it is the work of the first God and Father of all things, who, being himself invisible, displays every thing, showing the nature of all things both small and great. 76 For he has not chosen to be beheld by the eyes of the body, perhaps because it was not consistent with holiness for what is mortal to touch what is everlasting, or perhaps because of the weakness of our sight; for it would never have been able to stand the rays which are poured forth from the living God, since it cannot even look straight at the rays of the sun. XVII. 77 And the most visible proof of this migration in which the mind quitted astronomy and the doctrines of the Chaldaeans, is this. For it is said in the scriptures that the very moment that the wise man quitted his abode, "God appeared unto Abraham," to whom, therefore, it is plain that he was not visible before, when he was adhering to the studies of the Chaldaeans, and attending to the motions of the stars, not properly comprehending any nature whatever, which was well arranged and appreciable by the intellect only, apart from the world and the essence perceptible by the outward senses. 78 But after he changed his abode and went into another country he learnt of necessity that the world was subject, and not independent; not an absolute ruler, but governed by the great cause of all things who had created it, whom the mind then for the first time looked up and saw; 79 for previously a great mist was shed over it by the objects of the external senses, which she, having dissipated by fervent and vivid doctrines, was scarcely able, as if in clear fine weather, to perceive him who had previously been concealed and invisible. But he, by reason of his love for mankind, did not reject the soul which came to him, but went forward to meet it, and showed to it his own nature as far as it was possible that he who was looking at it could see it. 80 For which reason it is said, not that the wise man saw God but that God appeared to the wise man; for it was impossible for any one to comprehend by his own unassisted power the true living God, unless he himself displayed and revealed himself to him. XVIII. 81 And there is evidence in support of what has here been said to be derived from the change and alteration of his name: for he was anciently called Abram, but afterwards he was named Abraham: the alteration of sound being only that which proceeds from one single letter, alpha, being doubled, but the alteration revealing in effect an important fact and doctrine; 82 for the name Abram being interpreted means "sublime father;" but Abraham signifies, "the elect father of sound." The first name being expressive of the man who is called an astronomer, and one addicted to the contemplation of the sublime bodies in the sky, and who was versed in the doctrines of the Chaldaeans, and who took care of them as a father might take care of his children. 83 But the last name intimating the really wise man; for the latter name, by the word sound, intimates the uttered speech; and by the word father, the domit mind. For the speech which is conceived within is naturally the father of that which is uttered, inasmuch as it is older than the latter, and as it also suggests what is to be said. And by the addition of the word elect his goodness is intimated. For the evil disposition is a random and confused one, but that which is elect is good, having been selected from all others by reason of its excellence. 84 Therefore, to him who is addicted to the contemplation of the sublime bodies of the sky there appears to be nothing whatever greater than the world; and therefore he refers the causes of all things that exist to the world. But the wise man, beholding with more accurate eyes that more perfect being that rules and governs all things, and is appreciable only by the intellect, to whom all things are subservient as to the master, and by whom every thing is directed, very often reproaches himself for his former way of life, and if he had lived the existence of a blind man, leaning upon objects perceptible by the outward senses, on things by their very nature worthless and unstable. 85 The second migration is again undertaken by the virtuous man under the influence of a sacred oracle, but this is no longer one from one city to another, but it is to a desolate country, in which he wandered about for a long time without being discontented at his wandering and at his unsettled condition, which necessarily arose from it. 86 And yet, what other man would not have been grieved, not only at departing from his own country but also at being driven away from every city into an inaccessible and impassable district? And what other man would have not turned back and returned to his former home, paying but little attention to his former hopes, but desiring to escape from his present perplexity, thinking it folly for the sake of uncertain advantages to undergo admitted evils? 87 But this man alone appears to have behaved in the contrary manner, thinking that life which was remote from the fellowship of many companions the most pleasant of all. And this is naturally the case; for those who seek and desire to find God, love that solitude which is dear to him, labouring for this as their dearest and primary object, to become like his blessed and happy nature. 88 Therefore, having now given both explanations, the literal one as concerning the man, and the allegorical one relating to the soul, we have shown that both the man and the mind are deserving of love; inasmuch as the one is obedient to the sacred oracles, and because of their influence submits to be torn away from things which it is hard to part; and the mind deserves to be loved because it has not submitted to be for ever deceived and to abide permanently with the essences perceptible by the outward senses, thinking the visible world the greatest and first of gods, but soaring upwards with its reason it has beheld another nature better than that which is visible, that, namely, which is appreciable only by the intellect; and also that being who is at the same time the Creator and ruler of both. XIX. ' None
20. Philo of Alexandria, On The Life of Moses, 1.23 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Ezekiel, Tragedian, Acts of Apostles comparison • Paul, apostle, philosophy

 Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 70; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 201

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1.23 Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans. '' None
21. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Acts of the Apostles • Paul the Apostle

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 332; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634

22. Anon., Epistle of Barnabas, 5.3-5.4, 5.6, 10.11 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Apostles • Scripture, “meadow of prophets and apostles” • apostles, and liturgies • apostles, twelve

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 12, 225; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 156; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 59; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 115

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5.3 We ought therefore to be very thankful unto the Lord, for that He both revealed unto us the past, and made us wise in the present, and as regards the future we are not without understanding. 5.4 Now the scripture saith; Not unjustly is the net spread for the birds. He meaneth this that a man shall justly perish, who having the knowledge of the way of righteousness forceth himself into the way of darkness.
5.6
Understand ye. The prophets, receiving grace from Him, prophesied concerning Him. But He Himself endured that He might destroy death and show forth the resurrection of the dead, for that He must needs be manifested in the flesh;
10.11
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.' ' None
23. Anon., Didache, 6.3, 11.2-11.5, 11.9-11.11, 14.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Acts of the Apostles (apocryphal) • Andrew, apostle • Apostle • Apostle(s) • Apostles • Apostles, apostolic • Peter (apostle) • apostle • apostles • apostles, and liturgies • apostles, twelve

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 71, 91, 197; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 12, 225; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 91, 92; Levison (2009), Filled with the Spirit, 234; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 72; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 149; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 271; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 233, 344, 593; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 76

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6.3 See that no one cause you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear all the yoke of the Lord, you will be perfect; but if you are not able, what you are able that do. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly on your guard; for it is the service of dead gods. ' "7 And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before. 9 Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 ' "10 But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. "
11.2
Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him. " "11 Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him. " 14.1 But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations. " "' None
24. Clement of Rome, 1 Clement, 5.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Paul (apostle) • Paul (the apostle)

 Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 202

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5.5 But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars of the church have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience. '' None
25. Ignatius, To The Ephesians, 4.2, 12.2, 20.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Apostles • apostle • apostles, writings of

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 73; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 194; Esler (2000), The Early Christian World, 317; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 159; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 105

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4.2 And do ye, each and all, form yourselves into a chorus, that being harmonious in concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father, that He may both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for you to be in blameless unity, that ye may also be partakers of God always.
12.2
Ye are the high-road of those that are on their way to die unto God. Ye are associates in the mysteries with Paul, who was sanctified, who obtained a good report, who is worthy of all felicitation; in whose foot-steps I would fain be found treading, when I shall attain unto God; who in every letter maketh mention of you in Christ Jesus. ' "
20.2
especially if the Lord should reveal aught to me. Assemble yourselves together in common, every one of you severally, man by man, in grace, in one faith and one Jesus Christ, who after the flesh was of David's race, who is Son of Man and Son of God, to the end that ye may obey the bishop and presbytery without distraction of mind; breaking one bread, which is the medicine of immortality and the antidote that we should not die but live for ever in Jesus Christ. "' None
26. Ignatius, To The Romans, 4.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Apostle(s) • Apostles • Peter (apostle) • Peter (apostle), Letters • Peter (apostle), Martyrdom • apostles, writings of

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 194; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 208; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 436; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 552; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 105

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4.3 I do not enjoin you, as Peter and Paul did. They were Apostles, I am a convict; they were free, but I am a slave to this very hour. Yet if I shall suffer, then am I a freed-man of Jesus Christ, and I shall rise free in Him. Now I am learning in my bonds to put away every desire. ' ' None
27. Ignatius, To The Trallians, 3.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Apostles • apostle

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 72, 73; Esler (2000), The Early Christian World, 317

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3.1 In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles. Apart from these there is not even the name of a church. '' None
28. Josephus Flavius, Jewish Antiquities, 20.97-20.98, 20.145-20.146, 20.167-20.168, 20.173-20.177, 20.185-20.186 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts of the Apostles • Apostle(s) • Artapanus, Acts of Apostles comparison • Paul (the apostle) • Philip (“apostle”),

 Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 194; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 196; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 106; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 104; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 376, 615

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20.97 Φάδου δὲ τῆς ̓Ιουδαίας ἐπιτροπεύοντος γόης τις ἀνὴρ Θευδᾶς ὀνόματι πείθει τὸν πλεῖστον ὄχλον ἀναλαβόντα τὰς κτήσεις ἕπεσθαι πρὸς τὸν ̓Ιορδάνην ποταμὸν αὐτῷ: προφήτης γὰρ ἔλεγεν εἶναι, καὶ προστάγματι τὸν ποταμὸν σχίσας δίοδον ἔχειν ἔφη παρέξειν αὐτοῖς ῥᾳδίαν.' "20.98 καὶ ταῦτα λέγων πολλοὺς ἠπάτησεν. οὐ μὴν εἴασεν αὐτοὺς τῆς ἀφροσύνης ὄνασθαι Φᾶδος, ἀλλ' ἐξέπεμψεν ἴλην ἱππέων ἐπ' αὐτούς, ἥτις ἀπροσδόκητος ἐπιπεσοῦσα πολλοὺς μὲν ἀνεῖλεν, πολλοὺς δὲ ζῶντας ἔλαβεν, αὐτὸν δὲ τὸν Θευδᾶν ζωγρήσαντες ἀποτέμνουσι τὴν κεφαλὴν καὶ κομίζουσιν εἰς ̔Ιεροσόλυμα." 20.145 Βερενίκη δὲ μετὰ τὴν ̔Ηρώδου τελευτήν, ὃς αὐτῆς ἀνὴρ καὶ θεῖος ἐγεγόνει, πολὺν χρόνον ἐπιχηρεύσασα, φήμης ἐπισχούσης, ὅτι τἀδελφῷ συνείη, πείθει Πολέμωνα, Κιλικίας δὲ ἦν οὗτος βασιλεύς, περιτεμόμενον ἀγαγέσθαι πρὸς γάμον αὐτήν: οὕτως γὰρ ἐλέγξειν ᾤετο ψευδεῖς τὰς διαβολάς.' "20.146 καὶ ὁ Πολέμων ἐπείσθη μάλιστα διὰ τὸν πλοῦτον αὐτῆς: οὐ μὴν ἐπὶ πολὺ συνέμεινεν ὁ γάμος, ἀλλ' ἡ Βερενίκη δι' ἀκολασίαν, ὡς ἔφασαν, καταλείπει τὸν Πολέμωνα. ὁ δ' ἅμα τοῦ τε γάμου καὶ τοῦ τοῖς ἔθεσι τῶν ̓Ιουδαίων ἐμμένειν ἀπήλλακτο." 20.167 Τὰ μὲν οὖν τῶν λῃστῶν ἔργα τοιαύτης ἀνοσιότητος ἐπλήρου τὴν πόλιν, οἱ δὲ γόητες καὶ ἀπατεῶνες ἄνθρωποι τὸν ὄχλον ἔπειθον αὐτοῖς εἰς τὴν ἐρημίαν ἕπεσθαι: 20.168 δείξειν γὰρ ἔφασαν ἐναργῆ τέρατα καὶ σημεῖα κατὰ τὴν τοῦ θεοῦ πρόνοιαν γινόμενα. καὶ πολλοὶ πεισθέντες τῆς ἀφροσύνης τιμωρίας ὑπέσχον: ἀναχθέντας γὰρ αὐτοὺς Φῆλιξ ἐκόλασεν.
20.173
Γίνεται δὲ καὶ τῶν Καισάρειαν οἰκούντων ̓Ιουδαίων στάσις πρὸς τοὺς ἐν αὐτῇ Σύρους περὶ ἰσοπολιτείας: οἱ μὲν γὰρ ̓Ιουδαῖοι πρωτεύειν ἠξίουν διὰ τὸ τὸν κτίστην τῆς Καισαρείας ̔Ηρώδην αὐτῶν βασιλέα γεγονέναι τὸ γένος ̓Ιουδαῖον, Σύροι δὲ τὰ μὲν περὶ τὸν ̔Ηρώδην ὡμολόγουν, ἔφασκον δὲ τὴν Καισάρειαν Στράτωνος πύργον τὸ πρότερον καλεῖσθαι καὶ τότε μηδένα γεγονέναι τῆς πόλεως αὐτῶν ̓Ιουδαῖον οἰκήτορα. 20.174 ταῦτα ἀκούσαντες οἱ τῆς χώρας ἔπαρχοι λαβόντες ἀμφοτέρωθεν τοὺς αἰτίους τῆς στάσεως πληγαῖς ᾐκίσαντο καὶ τὴν ταραχὴν οὕτω κατέστειλαν πρὸς ὀλίγον. 20.175 πάλιν γὰρ οἱ κατὰ τὴν πόλιν ̓Ιουδαῖοι τῷ πλούτῳ θαρροῦντες καὶ διὰ τοῦτο καταφρονοῦντες τῶν Σύρων ἐβλασφήμουν εἰς αὐτοὺς ἐρεθίσειν προσδοκῶντες.' "20.176 οἱ δὲ χρήμασιν μὲν ἡττώμενοι, μέγα δὲ φρονοῦντες ἐπὶ τῷ τοὺς πλείστους τῶν ὑπὸ ̔Ρωμαίοις ἐκεῖ στρατευομένων Καισαρεῖς εἶναι καὶ Σεβαστηνοὺς μέχρι μέν τινος καὶ αὐτοὶ τοὺς ̓Ιουδαίους λόγῳ ὕβριζον, εἶτα λίθοις ἀλλήλους ἔβαλλον, ἕως πολλοὺς παρ' ἀμφότερα τρωθῆναί τε καὶ πεσεῖν συνέβη: νικῶσί γε μὴν ̓Ιουδαῖοι." "20.177 Φῆλιξ δ' ὡς ἐθεάσατο φιλονεικίαν ἐν πολέμου τρόπῳ γενομένην προπηδήσας παύεσθαι τοὺς ̓Ιουδαίους παρεκάλει, μὴ πειθομένοις δὲ τοὺς στρατιώτας ὁπλίσας ἐπαφίησι καὶ πολλοὺς μὲν αὐτῶν ἀνεῖλεν, πλείους δὲ ζῶντας ἔλαβεν, οἰκίας δέ τινας τῶν ἐν τῇ πόλει πολλῶν πάνυ χρημάτων γεμούσας διαρπάζειν ἐφῆκεν." 20.185 ̓Αφικομένου δὲ εἰς τὴν ̓Ιουδαίαν Φήστου συνέβαινεν τὴν ̓Ιουδαίαν ὑπὸ τῶν λῃστῶν κακοῦσθαι τῶν κωμῶν ἁπασῶν ἐμπιπραμένων τε καὶ διαρπαζομένων.' "20.186 καὶ οἱ σικάριοι δὲ καλούμενοι, λῃσταὶ δέ εἰσιν οὗτοι, τότε μάλιστα ἐπλήθυον χρώμενοι ξιφιδίοις παραπλησίοις μὲν τὸ μέγεθος τοῖς τῶν Περσῶν ἀκινάκαις, ἐπικαμπέσι δὲ καὶ ὁμοίαις ταῖς ὑπὸ ̔Ρωμαίων σίκαις καλουμέναις, ἀφ' ὧν καὶ τὴν προσηγορίαν οἱ λῃστεύοντες ἔλαβον πολλοὺς ἀναιροῦντες." ' None
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20.97 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; 20.98 and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem.
20.145
3. But as for Bernice, she lived a widow a long while after the death of Herod king of Chalcis, who was both her husband and her uncle; but when the report went that she had criminal conversation with her brother, Agrippa, junior, she persuaded Poleme, who was king of Cilicia, to be circumcised, and to marry her, as supposing that by this means she should prove those calumnies upon her to be false; 20.146 and Poleme was prevailed upon, and that chiefly on account of her riches. Yet did not this matrimony endure long; but Bernice left Poleme, and, as was said, with impure intentions. So he forsook at once this matrimony, and the Jewish religion;
20.167
6. These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, 20.168 and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them.
20.173
7. And now it was that a great sedition arose between the Jews that inhabited Caesarea, and the Syrians who dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the pre-eminence, because Herod their king was the builder of Caesarea, and because he was by birth a Jew. Now the Syrians did not deny what was alleged about Herod; but they said that Caesarea was formerly called Strato’s Tower, and that then there was not one Jewish inhabitant. 20.174 When the presidents of that country heard of these disorders, they caught the authors of them on both sides, and tormented them with stripes, and by that means put a stop to the disturbance for a time. 20.175 But the Jewish citizens depending on their wealth, and on that account despising the Syrians, reproached them again, and hoped to provoke them by such reproaches. 20.176 However, the Syrians, though they were inferior in wealth, yet valuing themselves highly on this account, that the greatest part of the Roman soldiers that were there were either of Caesarea or Sebaste, they also for some time used reproachful language to the Jews also; and thus it was, till at length they came to throwing stones at one another, and several were wounded, and fell on both sides, though still the Jews were the conquerors. 20.177 But when Felix saw that this quarrel was become a kind of war, he came upon them on the sudden, and desired the Jews to desist; and when they refused so to do, he armed his soldiers, and sent them out upon them, and slew many of them, and took more of them alive, and permitted his soldiers to plunder some of the houses of the citizens, which were full of riches.
20.185
10. Upon Festus’s coming into Judea, it happened that Judea was afflicted by the robbers, while all the villages were set on fire, and plundered by them. 20.186 And then it was that the sicarii, as they were called, who were robbers, grew numerous. They made use of small swords, not much different in length from the Persian acinacae, but somewhat crooked, and like the Roman sicae, or sickles, as they were called; and from these weapons these robbers got their denomination; and with these weapons they slew a great many;' ' None
29. Josephus Flavius, Jewish War, 2.142, 2.390-2.391 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts of the Apostles • Apostle(s) • Paul (Apostle), and consumption of idol meat

 Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 30; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 408, 483

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2.142 πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "2.391 σκέψασθε δ' ὡς ὑμῖν τὸ τῆς θρησκείας ἄκρατον, εἰ καὶ πρὸς εὐχειρώτους πολεμοίητε, δυσδιοίκητον, καὶ δι' ἃ μᾶλλον τὸν θεὸν ἐλπίζετε σύμμαχον, ταῦτ' ἀναγκαζόμενοι παραβαίνειν ἀποστρέψετε." ' None
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2.142 Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves. 2.391 Reflect upon it, how impossible it is for your zealous observation of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God’s assistance, when, by being forced to transgress his law, you will make him turn his face from you?' ' None
30. New Testament, 1 John, 1.1-1.2, 2.22, 3.2, 4.2-4.3, 4.14-4.15, 4.20, 5.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts of the Apostles • Apostle • Apostle John • Apostle Paul • Apostles • Paul the Apostle • Peter, Apostle • apostles, appearances to • creeds, Apostles creed

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 81, 519; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 315, 321, 326, 331; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 78; Esler (2000), The Early Christian World, 641; Levison (2009), Filled with the Spirit, 233, 234; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 620, 632; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 103, 104; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 70, 110, 134

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1.1 Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,— 1.2 καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν,—
2.22
Τίς ἐστιν ὁ ψεύστης εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ χριστός; οὗτός ἐστιν ὁ ἀντίχριστος, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν.
3.2
Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν.
4.2
Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3 καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη.
4.14
Καὶ ἡμεῖς τεθεάμεθα καὶ μαρτυροῦμεν ὅτι ὁ πατὴρ ἀπέσταλκεν τὸν υἱὸν σωτῆρα τοῦ κόσμου. 4.15 ὃς ἐὰν ὁμολογήσῃ ὅτι Ἰησοῦς Χριστός ἐστιν ὁ υἱὸς τοῦ θεοῦ, ὁ θεὸς ἐν αὐτῷ μένει καὶ αὐτὸς ἐν τῷ θεῷ.

4.20
ἐάν τις εἴπῃ ὅτι Ἀγαπῶ τὸν θεόν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν θεὸν ὃν οὐχ ἑώρακεν οὐ δύναται ἀγαπᾷν.
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'' None
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1.1 That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2 (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us);
2.22
Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son.
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.
4.2
By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, ' "4.3 and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. " 4.14 We have seen and testify that the Father has sent the Son as the Savior of the world. 4.15 Whoever confesses that Jesus is the Son of God, God remains in him, and he in God.

4.20
If a man says, "I love God," and hates his brother, he is a liar; for he who doesn\'t love his brother whom he has seen, how can he love God whom he has not seen?
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. '' None
31. New Testament, 1 Peter, 1.11-1.13, 2.15, 3.9, 4.13-4.19, 5.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts of the Apostles • Apostle • Apostle(s) • Apostles • Mark (Evangelist), as apostle • Paul (Apostle), views on empire • Paul (apostle) • Peter (apostle) • Simon Cephas (= Peter the apostle) • apostles • entrustedness, of apostles

 Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 15; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58; Levison (2009), Filled with the Spirit, 232; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 46; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 210; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 296; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 300, 439; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 112; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 522; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 170; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 638; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 109, 150

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1.11 ἐραυνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας· 1.12 οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπʼ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι. 1.13 Διὸ ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν, νήφοντες τελείως, ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ.
2.15
ὅτι οὕτως ἐστὶν τὸ θέλημα τοῦ θεοῦ, ἀγαθοποιοῦντας φιμοῖν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν·̓
3.9
μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ ἢ λοιδορίαν ἀντὶ λοιδορίας τοὐναντίον δὲ εὐλογοῦντες, ὅτι εἰς τοῦτο ἐκλήθητε ἵνα εὐλογίαν κληρονομήσητε.
4.13
ἀλλὰ καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι. 4.14 εἰὀνειδίζεσθεἐν ὀνόματιΧριστοῦ,μακάριοι, ὅτι τὸ τῆς δόξης καὶτὸ τοῦ θεοῦ πνεῦμα ἐφʼὑμᾶςἀναπαύεται. 4.15 μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος· 4.16 εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ. 4.17 ὅτι ὁ καιρὸς τοῦἄρξασθαιτὸ κρίμαἀπὸ τοῦ οἴκουτοῦ θεοῦ· εἰ δὲ πρῶτον ἀφʼ ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ θεοῦ εὐαγγελίῳ; 4.18 καὶ εἰὁ δίκαιος μόλις σώζεται, ὁ δὲ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται; 4.19 ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς ἐν ἀγαθοποιίᾳ.
5.13
Ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου.'' None
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1.11 searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12 To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 1.13 Therefore, prepare your minds for action, be sober and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ --
2.15
For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men:
3.9
not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing. ' "
4.13
But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy. " '4.14 If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified. ' "4.15 For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters. " '4.16 But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. ' "4.17 For the time has come for judgment to begin at the house of God. If it begins first with us, what will happen to those who don't obey the gospel of God? " '4.18 "If it is hard for the righteous to be saved, what will happen to the ungodly and the sinner?" 4.19 Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator.
5.13
She who is in Babylon, elect together with you, greets you; and so does Mark, my son. '' None
32. New Testament, 1 Corinthians, 1.1, 1.4, 1.7, 1.11-1.14, 1.16-1.17, 1.21, 1.23, 1.31, 2.1-2.10, 2.12-2.16, 3.1-3.4, 3.6, 3.9-3.17, 4.7, 4.9-4.21, 5.2-5.5, 5.7, 6.1, 6.9-6.10, 6.12, 6.15-6.20, 7.1, 7.5, 7.8-7.11, 7.17-7.24, 8.1, 8.6-8.8, 9.1-9.3, 9.5, 9.11, 9.14-9.16, 9.19-9.24, 10.1, 10.3, 10.5-10.7, 10.10, 10.21, 11.1, 11.7, 11.20, 11.23-11.29, 12.1-12.31, 13.1-13.2, 13.8-13.13, 15.1-15.10, 15.32-15.33, 16.1-16.4, 16.8, 16.19 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts of the Apostles • Acts of the Apostles history and • Acts of the Apostles, purpose • Apocryphal Acts of the Apostles • Apocryphal Acts of the Apostles, asceticism and dualism • Apocryphal Acts of the Apostles, evangelism and edification • Apocryphal Acts of the Apostles, reliance on Jewish exegesis • Apocryphal Acts of the Apostles, women • Apostle • Apostle Paul • Apostle(s) • Apostle, • Apostles • Apostles [ Disciples ] • Apostles, apostolic • Apostles’ decree • Didache (Teaching of the Twelve Apostles) • John (apostle) • Paul (apostle) • Paul (the Apostle) • Paul (the apostle) • Paul the Apostle • Paul the Apostle, on eulogia • Paul the apostle • Paul, Apostle • Paul, apostle • Paul, apostle, Ephesos • Paul, apostle, Onesimus and • Paul, apostle, Stoic philosophy • Paul, apostle, and Gnosticism • Paul, apostle, anthropology • Paul, apostle, epistolary practice • Paul, apostle, financial support • Paul, apostle, food • Paul, apostle, formation • Paul, apostle, gospel • Paul, apostle, heroic • Paul, apostle, infant • Paul, apostle, interpretation of • Paul, apostle, legacy • Paul, apostle, milk • Paul, apostle, nourishment • Paul, apostle, on death • Paul, apostle, pedagogy • Paul, apostle, philosophy • Paul, apostle, poverty • Paul, apostle, preacher • Paul, apostle, self-mastery • Paul, apostle, slavery • Paul, apostle, social revolutionary • Paul, apostle, solid food • Paul, apostle, travels • Paul, apostle, wisdom • Paul, the apostle, Boyarin on • Paul, the apostle, Epistle to the Galatians • Paul, the apostle, Epistle to the Romans • Paul, the apostle, allegorical hermeneutics of • Paul, the apostle, and Philo • Paul, the apostle, dualism of • Paul, the apostle, on Jesus identity • Paul, the apostle, on Passover • Paul, the apostle, on circumcision • Paul, the apostle, on resurrection • Paul, the apostle, social thought of • Paul, the apostle, universalism of • Paul, the apostle/St. Paul, apostle’ ‘divine Apostle’) • Paul, the apostle/St. Paul, interpretation of Paul • Peter (apostle) • Peter (the apostle) • Peter, apostle • Prayer of the Apostle Paul • abiding traces (reliquiae cogitationis), Acts of the Apostles, conversion of Paul in • apostle • apostle, Jerusalem • apostle, Paul as • apostle/apostles • apostle/apostles, Paul the apostle • apostle/apostles, divinely inspired Apostle (Paul) • apostles • apostles to the at Last Supper • apostles to the, lists of • apostles, Jewish context of • apostles, and liturgies • apostles, appearances to • apostles, authority of • apostles, writings of • author’s relationship with audience, portrayal of Paul and apostles • creeds, Apostles creed • women, in the Acts of the Apostles • words of the apostle Paul

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 69, 70; Allison (2018), 4 Baruch, 441; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 253; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54, 194, 213, 400, 500; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 2, 12, 87; Brooten (1982), Women Leaders in the Ancient Synagogue, 149; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 333; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 145; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 105, 377, 434, 458, 460, 487, 519, 530, 540, 554, 638; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 42, 43, 67, 75, 229, 269, 270; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 315, 325, 326, 327, 328, 329, 439; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 44; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 82, 93, 188, 195, 241; Esler (2000), The Early Christian World, 317, 427, 641, 642, 806, 808, 811; Estes (2020), The Tree of Life, 325; Grove (2021), Augustine on Memory, 73, 74; Karfíková (2012), Grace and the Will According to Augustine, 46, 53, 85, 148, 185, 197, 199, 279, 287; Levison (2009), Filled with the Spirit, 229, 233, 338; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 196; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86, 161, 187, 200, 202, 208, 210, 253; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 14, 15, 269, 391, 710, 906, 920; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 21, 92; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 117; Nasrallah (2019), Archaeology and the Letters of Paul, 46, 47, 48, 56, 60, 61, 63, 64, 65, 66, 67, 74, 84, 86, 87, 127, 156, 164, 176, 178, 249; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 4, 14, 18, 20, 66, 70, 71, 72, 73, 74, 75, 76, 77, 84, 89, 91, 92, 97, 98, 106, 111, 122, 123, 130, 136, 186; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 81; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 612, 621; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 2, 45; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 38, 39, 41, 43, 44, 47, 48, 85, 96, 105, 129, 169, 181, 182, 190; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56, 103, 112, 138, 412, 416, 417; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 221; Satlow (2013), The Gift in Antiquity, 27; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 1, 5, 68, 70, 113, 124, 126, 128, 136, 138, 139, 161; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 170, 219; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 27, 103, 131, 134, 326, 331, 334, 335, 337, 344, 347, 357, 371, 396, 404, 408, 409, 450, 451, 455, 465, 471, 481, 579, 588, 593, 656; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 16, 105, 112, 114, 115, 118, 156, 187, 226; deSilva (2022), Ephesians, 15, 16, 151, 161, 165; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 131, 170, 179, 182; van den Broek (2013), Gnostic Religion in Antiquity, 107; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 5, 13, 16, 35, 36, 75, 76, 77, 91, 99, 231, 233, 325, 326, 328, 329, 330, 331, 332, 333, 334, 335, 336, 339, 340, 342, 343

sup>
1.1 ΠΑΥΛΟΣ κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος θεοῦ καὶ Σωσθένης ὁ ἀδελφὸς
1.4
Εὐχαριστῶ τῷ θεῷ πάντοτε περὶ ὑμῶν ἐπὶ τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ,
1.7
ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους

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,

1.16
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.
1.21
ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας.
1.23
ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν,
1.31
Ὁ καυχώμενος ἐν Κυρίῳ καυχάσθω.
2.1
Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοί, ἦλθον οὐ καθʼ ὑπεροχὴν λόγου ἢ σοφίας καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ θεοῦ, 2.2 οὐ γὰρ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον· 2.3 κἀγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῷ ἐγενόμην πρὸς ὑμᾶς, 2.4 καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πιθοῖς σοφίας λόγοις ἀλλʼ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως, 2.5 ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλʼ ἐν δυνάμει θεοῦ. 2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8 ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· 2.9 ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν
2.10
ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ.

2.12
ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν·
2.13
ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες.
2.14
ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται·
2.15
ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπʼ οὐδενὸς ἀνακρίνεται.
2.16
τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν.
3.1
Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε; 3.4 ὅταν γὰρ λέγῃ τις Ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ Ἐγὼ Ἀπολλώ, οὐκ ἄνθρωποί ἐστε;
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.
4.7
τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;
4.9
δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους, ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. 4.10 ἡμεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ· ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί· ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι. 4.11 ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνιτεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν 4.12 καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσίν· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, 4.13 δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα, ἕως ἄρτι. 4.14 Οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλʼ ὡς τέκνα μου ἀγαπητὰ νουθετῶν· 4.15 ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. 4.16 παρακαλῶ οὖν ὑμᾶς, μιμηταί μου γίνεσθε. 4.17 Διὰ τοῦτο ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστίν μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν κυρίῳ, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ Ἰησοῦ, καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ διδάσκω. 4.18 Ὡς μὴ ἐρχομένου δέ μου πρὸς ὑμᾶς ἐφυσιώθησάν τινες· 4.19 ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ κύριος θελήσῃ, καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων ἀλλὰ τὴν δύναμιν, 4.20 οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ ἀλλʼ ἐν δυνάμει. 4.21 τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος;
5.2
καὶ ὑμεῖς πεφυσιωμένοι ἐστέ, καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο πράξας; 5.3 Ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον 5.4 ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν Ἰησοῦ, 5.5 παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ᾑμέρᾳ τοῦ κυρίου.
5.7
ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρτὸ πάσχαἡμῶνἐτύθηΧριστός·
6.1
Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων;
6.9
ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται
6.10
οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν.

6.12
Πάντα μοι ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν· ἀλλʼ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.

6.15
οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν; ἄρας οὖν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο.
6.16
ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν;Ἔσονταιγάρ, φησίν,οἱ δύο εἰς σάρκα μίαν.
6.17
ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν.
6.18
φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.
6.19
ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ; 6.20 καὶ οὐκ ἐστὲ ἑαυτῶν, ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν.
7.1
Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι·
7.5
μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν.
7.8
Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ· 7.9 εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν γαμεῖν ἢ πυροῦσθαι.
7.10
Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,—
7.11
ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω,—καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι.

7.17
Εἰ μὴ ἑκάστῳ ὡς μεμέρικεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω· καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι.
7.18
περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω.
7.19
ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ. 7.20 ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ μενέτω. 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. 7.24 ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ.
8.1
Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.
8.6
ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 8.7 τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 8.8 βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα, οὔτε ἐὰν φάγωμεν, περισσεύομεν.
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. 9.3 Ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν αὕτη.
9.5
μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς;

9.11
Εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν;

9.14
οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῇν.
9.15
ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. Οὐκ ἔγραψα δὲ ταῦτα ἵνα οὕτως γένηται ἐν ἐμοί, καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἢ - τὸ καύχημά μου οὐδεὶς κενώσει.
9.16
ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα, ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι.

9.19
Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω· 9.20 καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω· 9.21 τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλʼ ἔννομος Χριστοῦ, ἵνα κερδανῶ τοὺς ἀνόμους· 9.22 ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω. 9.23 πάντα δὲ ποιῶ διὰ τὸ εὐαγγέλιον, ἵνα συνκοινωνὸς αὐτοῦ γένωμαι. 9.24 Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
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. 10.6 Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶςἐπιθυμητὰςκακῶν,καθὼς κἀκεῖνοιἐπεθύμησαν. 10.7 μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπταιἘκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν.

10.10
μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.
10.21
οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων. 1
1.1
μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. 1
1.7
ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν,εἰκὼνκαὶ δόξαθεοῦὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν.
11.20
Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 1
1.23
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. 11.27 ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 11.28 δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29 ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα.
1
2.1
Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν. 12.2 Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. 12.3 διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ. 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,
1
2.10
ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ δὲ προφητεία, ἄλλῳ δὲ διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν·
1
2.11
πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.
1

2.12
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·
1
2.13
καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν.
1
2.14
καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς
1
2.15
Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς
1
2.16
Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος·
1
2.17
εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις;
1
2.18
νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν.
1
2.19
εἰ δὲ ἦν τὰ πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20 νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21 Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22 ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23 καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24 τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25 ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26 καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη. 12.27 ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. 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; 12.30 μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες διερμηνεύουσιν; 12.31 ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα.
1
3.1
Καὶ ἔτι καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον. 13.2 κἂν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, κἂν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι.
13.8
Ἡ ἀγάπη οὐδέποτε πίπτει. εἴτε δὲ προφητεῖαι, καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· εἴτε γνῶσις, καταργηθήσεται. 1
3.9
ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν·
1
3.10
ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται.
1
3.11
ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου.
1
3.12
βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.
1
3.13
νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη· τὰ τρία ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη.
15.1
Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε, 1
5.2
διʼ οἷ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε. 15.3 παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, 15.4 καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς, 15.5 καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα· 15.6 ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν· 1
5.7
ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν· 15.8 ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί. 15.9 Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ·
15.10
χάριτι δὲ θεοῦ εἰμὶ ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί.
15.32
εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται,φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν. 15.33 μὴ πλανᾶσθε·
1
6.1
Περὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε. 16.2 κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρʼ ἑαυτῷ τιθέτω θησαυρίζων ὅτι ἐὰν εὐοδῶται, ἵνα μὴ ὅταν ἔλθω τότε λογίαι γίνωνται. 16.3 ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε διʼ ἐπιστολῶν, τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς Ἰερουσαλήμ· 16.4 ἐὰν δὲ ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται.
16.8
ἐπιμένω δὲ ἐν Ἐφέσῳ ἕως τῆς πεντηκοστῆς·

1
6.19
Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατʼ οἶκον αὐτῶν ἐκκλησίᾳ.' ' None
sup>
1.1 Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes,
1.4
I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus;
1.7
o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ;' "

1.11
For it has been reported to me concerning you, mybrothers, by those who are from Chloe's 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,' "

1.16
(I alsobaptized the household of Stephanas; besides them, I don't 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 wouldn't be made void." "
1.21
For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe." 1.23 but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks,
1.31
that, according as it iswritten, "He who boasts, let him boast in the Lord."' "
2.1
When I came to you, brothers, I didn't come with excellence ofspeech or of wisdom, proclaiming to you the testimony of God." '2.2 ForI determined not to know anything among you, except Jesus Christ, andhim crucified. 2.3 I was with you in weakness, in fear, and in muchtrembling. 2.4 My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power,' "2.5 that your faith wouldn't stand in the wisdom of men, but in thepower of God." '2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," "2.8 which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." '2.9 But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him."
2.10
But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.

2.12
But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.' "
2.13
Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things." "
2.14
Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned." 2.15 But he who is spiritual discerns allthings, and he himself is judged by no one.
2.16
"For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist\'s mind.' "
3.1
Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "3.2 I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" '3.4 For when one says, "I follow Paul," andanother, "I follow Apollos," aren\'t you fleshly?
3.6
I planted. Apollos watered. But Godgave the increase.' "
3.9
For we are God's fellow workers. Youare God's farming, God's 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 man's 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 man's work is." "
3.14
If any man's work remains which hebuilt on it, he will receive a reward." "
3.15
If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire." "
3.16
Don't you know that you are a temple of God, and that God'sSpirit lives in you?" "
3.17
If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are." "
4.7
For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it?" 4.9 For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men.' "4.10 We are fools for Christ's sake, but you are wisein Christ. We are weak, but you are strong. You have honor, but we havedishonor." '4.11 Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12 We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 4.13 Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now.' "4.14 I don'twrite these things to shame you, but to admonish you as my belovedchildren." '4.15 For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 4.16 I beg you therefore, be imitators of me. 4.17 Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 4.18 Now some arepuffed up, as though I were not coming to you. 4.19 But I will cometo you shortly, if the Lord is willing. And I will know, not the wordof those who are puffed up, but the power. 4.20 For the Kingdom ofGod is not in word, but in power. 4.21 What do you want? Shall I cometo you with a rod, or in love and a spirit of gentleness?' "
5.2
You are puffed up, anddidn't rather mourn, that he who had done this deed might be removedfrom among you." '5.3 For I most assuredly, as being absent in body butpresent in spirit, have already, as though I were present, judged himwho has done this thing. 5.4 In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ, 5.5 are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus.
5.7
Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place.
6.1
Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints?' "
6.9
Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals," 6.10 nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God.

6.12
"All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything.' "

6.15
Don't 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!" 6.16 Or don\'t you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh."
6.17
But he who is joined to the Lord isone spirit.
6.18
Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body.' "
6.19
Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own," "6.20 for you were bought with a price. Therefore glorifyGod in your body and in your spirit, which are God's." 7.1 Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman.' "
7.5
Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control." 7.8 But I sayto the unmarried and to widows, it is good for them if they remain evenas I am.' "7.9 But if they don't have self-control, let them marry. Forit's better to marry than to burn." 7.10 But to the married I command-- not I, but the Lord -- that the wife not leave her husband
7.11
(but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife.

7.17
Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies.
7.18
Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised.
7.19
Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20 Let eachman stay in that calling in which he was called.' "7.21 Were you calledbeing a bondservant? Don't 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 Lord's free man. Likewise he who wascalled being free is Christ's bondservant." "7.23 You were bought witha price. Don't become bondservants of men." '7.24 Brothers, let eachman, in whatever condition he was called, stay in that condition withGod.
8.1
Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.
8.6
yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.' "8.7 However, that knowledgeisn't 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." "8.8 But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter." "
9.1
Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't 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. 9.3 My defense to those who examine me isthis.
9.5
Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas?

9.11
If we sowed to you spiritual things, is it a great thing if wereap your fleshly things?

9.14
Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel.' "
9.15
But Ihave used none of these things, and I don't write these things that itmay be done so in my case; for I would rather die, than that anyoneshould make my boasting void." "
9.16
For if I preach the gospel, I havenothing to boast about; for necessity is laid on me; but woe is to me,if I don't preach the gospel."
9.19
For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.20 To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21 to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 9.22 To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some.' "9.23 Now I do this for thegospel's sake, that I may be a joint partaker of it." "9.24 Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win." 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. 10.6 Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7 Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play."

10.10
Neither grumble, as some of them alsogrumbled, and perished by the destroyer.' "
10.21
You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons." '1
1.1
Be imitators of me, even as I also am of Christ. 1
1.7
For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man.' "
11.20
When therefore you assemble yourselves together, itis not possible to eat the Lord's supper." '1
1.23
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 Lord's death until he comes." "11.27 Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord." '11.28 But let a man examine himself, and so let him eat of thebread, and drink of the cup.' "11.29 For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body." "
1
2.1
Now concerning spiritual gifts, brothers, I don't want you tobe ignorant." '12.2 You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.3 Therefore Imake known to you that no man speaking by God\'s Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 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;
1
2.10
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.
1
2.11
But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires.
1

2.12
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.
1
2.13
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.
1
2.14
For the body is not one member, but many.
1
2.15
If the foot would say, "Because I\'m not the hand, I\'m not part of thebody," it is not therefore not part of the body.
1
2.16
If the earwould say, "Because I\'m not the eye, I\'m not part of the body," it\'snot therefore not part of the body.
1
2.17
If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be?
1
2.18
But now God has set the members, each one ofthem, in the body, just as he desired.
1
2.19
If they were all onemember, where would the body be? 12.20 But now they are many members,but one body. 12.21 The eye can\'t tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22 No, much rather, those members of the body which seem to be weaker arenecessary. 12.23 Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24 whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25 thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26 When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27 Now you are the body of Christ, and members individually. 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? 12.30 Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31 But earnestly desire the bestgifts. Moreover, I show a most excellent way to you.' "
1
3.1
If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal." "13.2 If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing." 13.8 Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 1
3.9
For we know in part, and we prophesy in part;
1
3.10
but when thatwhich is complete has come, then that which is partial will be doneaway with.
1
3.11
When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things.
1
3.12
For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.
1
3.13
But now faith, hope, and love remain-- these three. The greatest of these is love.
15.1
Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand, 1
5.2
bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain. 15.3 For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures, 15.4 that he was buried, that he wasraised on the third day according to the Scriptures, 15.5 and that heappeared to Cephas, then to the twelve. 15.6 Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 1
5.7
Then he appeared to James, then to allthe apostles, 15.8 and last of all, as to the child born at the wrongtime, he appeared to me also. 15.9 For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God.
15.10
But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me.
15.32
If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die." 15.33 Don\'t be deceived! "Evil companionships corrupt good morals."
1
6.1
Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2 On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3 When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.4 If it is appropriate for me to go also, they will gowith me.
16.8
But I will stay at Ephesus until Pentecost,

1
6.19
The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.' ' None
33. New Testament, 1 Thessalonians, 1.1, 1.3, 1.6-1.7, 1.9-1.10, 2.1-2.12, 2.14-2.16, 3.11, 3.13, 4.1-4.2, 4.7, 4.9-4.11, 4.14-4.15, 5.8, 5.12, 5.15, 5.19-5.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts of the Apostles • Acts of the Apostles history and • Apostle • Apostle Paul • Apostle(s) • Apostles • Apostles [ Disciples ] • Apostles’ decree • Christianity, civic pride in the apostle Paul • Paul the Apostle • Paul, Apostle, • Paul, apostle • Paul, apostle, financial support • Paul, apostle, on death • Paul, apostle, poverty • Paul, apostle, pseudepigrapha • Paul, the apostle/St. Paul, apostle’ ‘divine Apostle’) • Paul, the apostle/St. Paul, interpretation of Paul • Peter (apostle), Gospel of • Peter, Apostle, • apostle • apostle, Paul as • apostle/apostles, divinely inspired Apostle (Paul) • apostles • apostles, writings of • creeds, Apostles creed

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 69; Allison (2018), 4 Baruch, 443; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 57; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 58; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 241, 264; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320, 321, 322; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 44, 87; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 176; Esler (2000), The Early Christian World, 641; Levison (2009), Filled with the Spirit, 233; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 57, 208, 239; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 54, 66, 269, 383, 579, 580, 710; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 210; Nasrallah (2019), Archaeology and the Letters of Paul, 127, 156, 178, 238, 239, 240, 241, 245; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 59; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 217, 233, 324, 326, 327, 331, 334, 335, 337, 344, 372, 450; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338

sup>
1.1 ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη.
1.3
ἀδιαλείπτως μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν,
1.6
καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου, 1.7 ὥστε γενέσθαι ὑμᾶς τύπον πᾶσιν τοῖς πιστεύουσιν ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ Ἀχαίᾳ.
1.9
αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ,
1.10
καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης.
2.1
Αὐτοὶ γὰρ οἴδατε, ἀδελφοί, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς ὅτι οὐ κενὴ γέγονεν, 2.2 ἀλλὰ προπαθόντες καὶ ὑβρισθέντες καθὼς οἴδατε ἐν Φιλίπποις ἐπαρρησιασάμεθα ἐν τῷ θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ ἐν πολλῷ ἀγῶνι. 2.3 ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ, 2.4 ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ τῷδοκιμάζοντι τας καρδίαςἡμῶν. 2.5 οὔτε γάρ ποτε ἐν λόγῳ κολακίας ἐγενήθημεν, καθὼς οἴδατε, οὔτε προφάσει πλεονεξίας, θεὸς μάρτυς, 2.6 οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν οὔτε ἀπʼ ἄλλων, 2.7 δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι· ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα· 2.8 οὕτως ὀμειρόμενοι ὑμῶν ηὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε· 2.9 μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ.
2.10
ὑμεῖς μάρτυρες καὶ ὁ θεός, ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν,
2.11
καθάπερ οἴδατε ὡς ἕνα ἕκαστον ὑμῶν ὡς πατὴρ τέκνα ἑαυτοῦ
2.12
παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν.

2.14
ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων,
2.15
τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων,
2.16
κωλυόντων ἡμᾶς τοῖς ἔθνεσιν λαλῆσαι ἵνα σωθῶσιν, εἰς τὸἀναπληρῶσαιαὐτῶντὰς ἁμαρτίαςπάντοτε. ἔφθασεν δὲ ἐπʼ αὐτοὺς ἡ ὀργὴ εἰς τέλος.
3.11
Αὐτὸς δὲ ὁ θεὸς καὶ πατὴρ ἡμῶν καὶ ὁ κύριος ἡμῶν Ἰησοῦς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς·
3.13
εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ.
4.1
Λοιπὸν, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦ μεν ἐν κυρίῳ Ἰησοῦ, ἵνα καθὼς παρελάβετε παρʼ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ, καθὼς καὶ περιπατεῖτε,— ἵνα περισσεύητε μᾶλλον. 4.2 οἴδατε γὰρ τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ τοῦ κυρίου Ἰησοῦ.
4.7
οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ.
4.9
Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους·
4.10
καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς τοὺς ἐν ὅλῃ τῇ Μακεδονίᾳ. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον,
4.11
καὶ φιλοτιμεῖσθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια καὶ ἐργάζεσθαι ταῖς χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγγείλαμεν,

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·
5.8
ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν,ἐνδυσάμενοι θώρακαπίστεως καὶ ἀγάπης καὶπερικε φαλαίανἐλπίδασωτηρίας·
5.12
Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν κυρίῳ καὶ νουθετοῦντας ὑμᾶς,
5.15
ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινὶ ἀποδῷ,
5.19
τὸ πνεῦμα μὴ σβέννυτε, 5.20 προφητείας μὴ ἐξουθενεῖτε· 5.21 πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε,' ' None
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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.
1.3
remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.
1.6
You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, 1.7 so that you became an example to all who believe in Macedonia and in Achaia.
1.9
For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God,
1.10
and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. ' "
2.1
For you yourselves know, brothers, our visit to you wasn't in vain, " '2.2 but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 2.3 For our exhortation is not of error, nor of uncleanness, nor in deception. 2.4 But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 2.5 For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), 2.6 nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. 2.7 But we were gentle in the midst of you, as when a nurse cherishes her own children. 2.8 Even so, affectionately longing for you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because you had become very dear to us. 2.9 For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God.
2.10
You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves toward you who believe.
2.11
As you know how we exhorted, comforted, and implored every one of you, as a father does his own children,
2.12
to the end that you should walk worthily of God, who calls you into his own kingdom and glory.

2.14
For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; ' "
2.15
who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; " 2.16 forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost.
3.11
Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you;
3.13
to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.
4.1
Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 4.2 For you know what charge we gave you through the Lord Jesus.
4.7
For God called us not for uncleanness, but in sanctification.
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,
4.10
for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more;
4.11
and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you;

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.
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.
5.12
But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you,
5.15
See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all. ' "
5.19
Don't quench the Spirit. " "5.20 Don't despise prophesies. " '5.21 Test all things, and hold firmly that which is good. ' ' None
34. New Testament, 1 Timothy, 1.4, 1.17-1.18, 2.1-2.2, 2.7-2.8, 2.10, 2.15, 3.1-3.5, 3.8, 4.2-4.4, 4.13, 5.7, 5.13, 5.17-5.22, 6.1-6.2, 6.13, 6.15-6.17, 6.19-6.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts of the Apostles • Apostle • Apostle Paul • Apostle(s) • Apostles • Apostles, apostolic • Apostles, spiritual knowledge of • Apostles’ decree • Paul, apostle, Ephesos • Paul, apostle, Onesimus and • Paul, apostle, Stoic philosophy • Paul, apostle, self-mastery • Paul, apostle, slavery • Paul, the apostle, conception of meaning • Paul, the apostle, on veil of Moses • Paul, the apostle/St. Paul, apostle’ ‘divine Apostle’) • Paul, the apostle/St. Paul, interpretation of Paul • Peter (apostle) • apostle • apostle, Paul as • apostle/apostles • apostle/apostles, John the Apostle • creeds, Apostles creed • entrustedness, of apostles

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 71, 72, 207; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460, 532; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 29, 36, 129, 258; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 44; Esler (2000), The Early Christian World, 317, 641; Levison (2009), Filled with the Spirit, 233; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 47; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 120, 274, 285, 429, 480, 568; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 296; Nasrallah (2019), Archaeology and the Letters of Paul, 46, 74, 249, 250; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 611; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 87, 112; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 134, 404; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 71, 75, 332

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1.4 μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις,αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει,
1.17
Τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. 1.18 Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπι σὲ προφητείας, ἵνα στράτεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν,
2.1
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων, 2.2 ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι.
2.7
εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος, — ἀλήθειαν λέγω, οὐ ψεύδομαι, — διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ. 2.8 Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν.

2.10
ἀλλʼ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, διʼ ἔργων ἀγαθῶν.

2.15
σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης.
3.1
πιστὸς ὁ λόγος. Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. 3.2 δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3.3 μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, 3.4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.5 εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓
3.8
Διακόνους ὡσαύτως σεμνούς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς,
4.2
ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.4 ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον,
4.13
ἕως ἔρχομαι πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ.
5.7
καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν·
5.13
ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα.
5.17
Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· 5.18 λέγει γὰρ ἡ γραφήΒοῦν ἀλοῶντα οὐ φιμώσεις·καὶ Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. 5.19 κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴἐπὶ δύο ἢ τριῶν μαρτύρων· 5.20 τοὺς δὲ ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν. 5.21 Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. 5.22 Χεῖρας ταχέως μηδενὶ ἐπιτίθει, μηδὲ κοινωνει ἁμαρτίαις ἀλλοτρίαις· σεαυτὸν ἁγνὸν τήρει.
6.1
Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. 6.2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν· ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι.

6.13
παραγγέλλω σοι ἐνώπιον τοῦ θεοῦ τοῦ ζωογονοῦντος τὰ πάντα καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πειλάτου τὴν καλὴν ὁμολογίαν,

6.15
ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων,
6.16
ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν.
6.17
Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν,

6.19
ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς. 6.20 Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, 6.21 ἥν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. Ἡ χάρις μεθʼ ὑμῶν.'' None
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1.4 neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- " 1.17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 1.18 This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare;
2.1
I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: 2.2 for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence.
2.7
to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. 2.8 I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting.

2.10
but (which becomes women professing godliness) with good works.

2.15
but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety.
3.1
This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 3.2 The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3 not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4 one who rules his own house well, having children in subjection with all reverence; ' "3.5 (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) " 3.8 Deacons, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money;
4.2
through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4 For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving.
4.13
Until I come, pay attention to reading, to exhortation, and to teaching.
5.7
Also command these things, that they may be without reproach.
5.13
Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not.
5.17
Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 5.18 For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages."' "5.19 Don't receive an accusation against an elder, except at the word of two or three witnesses. " '5.20 Those who sin, reprove in the sight of all, that the rest also may be in fear. 5.21 I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality. ' "5.22 Lay hands hastily on no one, neither be a participant in other men's sins. Keep yourself pure. " 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. 6.2 Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.

6.13
I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession,

6.15
which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords;
6.16
who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
6.17
Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy;

6.19
laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. 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; 6.21 which some professing have erred concerning the faith. Grace be with you. Amen. '" None
35. New Testament, 2 Peter, 1.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apostle • apostle

 Found in books: Levison (2009), Filled with the Spirit, 232; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 920

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1.21 οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτέ, ἀλλὰ ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι.'' None
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1.21 For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit. '' None
36. New Testament, 2 Thessalonians, 2.2-2.4, 2.8, 3.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts of the Apostles • Apostle(s) • Christianity, civic pride in the apostle Paul • Paul, apostle, financial support • apostle • apostle, Paul as

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 269, 579; Nasrallah (2019), Archaeology and the Letters of Paul, 127, 239, 241; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 141; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 451

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2.2 εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε διʼ ἐπιστολῆς ὡς διʼ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου. 2.3 μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας, 2.4 ὁ ἀντικείμενοςκαὶ ὑπεραιρόμενος ἐπὶ πάνταλεγόμενονθεὸνἢ σέβασμα, ὥστε αὐτὸνεἰς τὸνναὸντοῦ θεοῦ καθίξαι,ἀποδεικνύντα ἑαυτὸν ὅτι ἔστινθεός—.
2.8
καὶ τότε ἀποκαλυφθήσεταιὁ ἄνομος,ὃν ὁ κύριος Ἰησοῦςἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦκαὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ,
3.9
ἐπιβαρῆσαί τινα ὑμῶν· οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλʼ ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς.'' None
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2.2 not to be quickly shaken in your mind, nor yet be troubled, either by spirit, or by word, or by letter as from us, saying that the day of Christ had come. 2.3 Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction, 2.4 he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God.
2.8
Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and bring to nothing by the brightness of his coming; ' "
3.9
not because we don't have the right, but to make ourselves an example to you, that you should imitate us. "' None
37. New Testament, 2 Timothy, 1.5, 1.10, 1.14, 2.1-2.2, 2.14-2.15, 2.17, 2.22-2.23, 2.25, 3.6-3.8, 3.14, 4.1, 4.4-4.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts of the Apostles • Apostles • Apostles, spiritual knowledge of • Apostles’ decree • Paul (Apostle, St. Paul) • Paul the Apostle • Paul, apostle • Paul, the apostle, on knowledge of God • Paul, the apostle/St. Paul, apostle’ ‘divine Apostle’) • Paul, the apostle/St. Paul, interpretation of Paul • apostle • apostle, Paul as • creeds, Apostles creed • entrustedness, of apostles

 Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 130; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321; Esler (2000), The Early Christian World, 641; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 120, 274, 429, 480; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 296; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 163; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 420; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 620, 634; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 99, 138; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333, 334

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1.5 ἵνα χαρᾶς πληρωθῶ ὑπόμνησιν λαβὼν τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησεν πρῶτον ἐν τῇ μάμμῃ σου Λωίδι καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί.
1.10
φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου,
1.14
τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν.
2.1
Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ, 2.2 καὶ ἃ ἤκουσας παρʼ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι.

2.14
Ταῦτα ὑπο μίμνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ, μὴ λογομαχεῖν, ἐπʼ οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν ἀκουόντων.
2.15
σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.

2.17
καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστὶν Ὑμέναιος καὶ Φίλητος,
2.22
τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. 2.23 τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας·
2.25
ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μή ποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας,
3.6
ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.7 πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. 3.8 ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωυσεῖ, οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν.
3.14
σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες,
4.1
Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλειαν αὐτοῦ·
4.4
καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. 4.5 σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάlt*gtησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον.'' None
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1.5 having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also.
1.10
but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel.
1.14
That good thing which was committed to you, guard through the Holy Spirit who dwells in us.
2.1
You therefore, my child, be strengthened in the grace that is in Christ Jesus. 2.2 The things which you have heard from me among many witnesses, commit the same to faithful men, who will be able to teach others also. ' "

2.14
Remind them of these things, charging them in the sight of the Lord, that they don't argue about words, to no profit, to the subverting of those who hear. " "
2.15
Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth. "
2.17
and their word will consume like gangrene, of whom is Hymenaeus and Philetus;
2.22
Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 2.23 But refuse foolish and ignorant questionings, knowing that they generate strife.
2.25
in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth,
3.6
For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, 3.7 always learning, and never able to come to the knowledge of the truth. 3.8 Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith.
3.14
But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them.
4.1
I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom:
4.4
and will turn away their ears from the truth, and turn aside to fables. 4.5 But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry. '' None
38. New Testament, Acts, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42, 2.43, 2.44, 2.45, 2.46, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.36, 4.37, 5, 5.12, 5.13, 5.14, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.13, 6.14, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.25, 7.27, 7.28, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.37, 7.38, 7.39, 7.40, 7.41, 7.42, 7.43, 7.48, 7.49, 7.50, 7.51, 7.52, 7.53, 7.55, 7.56, 7.58, 8, 8.1, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.15, 9.17, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 9.36, 9.37, 9.38, 9.39, 9.40, 9.41, 9.42, 10, 10.1, 10.1-11.18, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 10.43, 10.44, 10.45, 10.46, 10.47, 10.48, 11, 11.1, 11.2, 11.3, 11.8, 11.9, 11.12, 11.15, 11.16, 11.17, 11.18, 11.20, 11.23, 11.24, 11.26, 11.27, 11.28, 11.29, 11.30, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.24, 12.25, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.38, 13.39, 13.40, 13.41, 13.42, 13.43, 13.44, 13.45, 13.46, 13.47, 13.48, 13.49, 13.50, 13.51, 13.52, 14, 14.1, 14.2, 14.4, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.22, 14.23, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.31, 15.32, 15.34, 15.35, 15.38, 15.39, 16, 16.1, 16.4, 16.6, 16.7, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 16.37, 17, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 17.34, 18, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.24-19.7, 18.25, 18.26, 18.27, 19, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 19.34, 19.35, 19.36, 19.37, 19.38, 19.39, 19.40, 19.41, 20, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 20.35, 21, 21.4, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.16, 21.17, 21.18, 21.19, 21.20, 21.21, 21.22, 21.23, 21.24, 21.25, 21.26, 21.27, 21.28, 21.34, 22, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.16, 22.17, 22.18, 22.19, 22.20, 22.21, 22.22, 22.24, 22.25, 22.26, 23, 23.6, 23.15, 23.27, 23.29, 24.5, 24.14, 24.17, 25.8, 25.9, 25.10, 25.11, 25.13-26.32, 25.16, 25.18, 25.19, 25.20, 25.22, 26, 26.6, 26.7, 26.8, 26.14, 26.16, 26.17, 26.22, 26.23, 26.25, 26.28, 27.31, 27.34, 27.35, 27.43, 28, 28.3, 28.4, 28.5, 28.6, 28.7, 28.11, 28.14, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.26, 28.27, 28.28 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Acts of the Apostles • Acts of the Apostles (New Testament book) • Acts of the Apostles history and • Acts of the Apostles, • Acts of the Apostles, Aeneas, healing of • Acts of the Apostles, Familiar and foreign • Acts of the Apostles, Godfearers • Acts of the Apostles, Greco-Roman portrayal • Acts of the Apostles, Hellenistic Jewish writings comparison • Acts of the Apostles, Jews and Greeks • Acts of the Apostles, Judaism portrayal • Acts of the Apostles, OT citations, parallel chart • Acts of the Apostles, Political rhetoric • Acts of the Apostles, Romanness • Acts of the Apostles, Textual tradition • Acts of the Apostles, Trifocal perspective • Acts of the Apostles, as a historical source • Acts of the Apostles, baptismal content of • Acts of the Apostles, purpose • Acts, Apostles, depiction of • Andrew (apostle) • Andrew, apostle • Apocryphal Acts of the Apostles • Apocryphal Acts of the Apostles, evangelism and edification • Apocryphal Acts of the Apostles, reliance on Jewish exegesis • Apocryphal Acts of the Apostles, representations of fasting and asceticism • Apostle • Apostle(s) • Apostle, • Apostle, Lukan understanding • Apostles • Apostles (of Jesus) • Apostles, Jesus’, • Apostles, Ministry of the • Apostles, apostolic • Apostles’ decree • Artapanus, Acts of Apostles comparison • Baptism, Acts of Apostles • Christianity, civic pride in the apostle Paul • Church of the Apostles (Upper Church), Jerusalem • Demetrius, Chronographer, Acts of Apostles comparison • Didache (Teaching of the Twelve Apostles) • Eupolemus, Acts of Apostles comparison • Ezekiel, Tragedian, Acts of Apostles comparison • Homer, Acts of Apostles comparison (MacDonald) • James, apostle, death • John (apostle) • John (apostle), • John (son of Zebedee, apostle) • John (the apostle) • John, apostle • Mark (Evangelist), as apostle • Matthias (apostle) • Matthias (apostle), • Matthias, selection as apostle • Paul (Apostle) • Paul (Apostle), and consumption of idol meat • Paul (Apostle), visit to Athens • Paul (Apostle, St. Paul) • Paul (apostle) • Paul (apostle)/St. Paul • Paul (the Apostle) • Paul (the apostle) • Paul the Apostle • Paul, Christian Apostle • Paul, apostle • Paul, apostle, • Paul, apostle, Ephesos • Paul, apostle, Stoic philosophy • Paul, apostle, financial support • Paul, apostle, time • Paul, apostle, travels • Paul, the apostle/St. Paul, apostle’ ‘divine Apostle’) • Paul, the apostle/St. Paul, interpretation of Paul • Peter (Apostle) • Peter (apostle) • Peter (apostle), • Peter (apostle), Arrest • Peter (apostle), Crucifixion • Peter (apostle), Depiction • Peter (apostle), Gospel of • Peter (apostle), Martyrdom • Peter (apostle), Syrian views of • Peter (apostle), Visionary • Peter (apostle), Water miracle • Peter (apostle), baptizing • Peter (apostle), speeches of • Peter (the apostle) • Peter, Apostle • Peter, apostle • Philip (“apostle”), • Philip, the apostle • Phoenicians, Acts of Apostles comparison • Plato, Acts of Apostles comparison (MacDonald) • Simon Cephas (= Peter the apostle) • Thomas (apostle), • abiding traces (reliquiae cogitationis), Acts of the Apostles, conversion of Paul in • apostle • apostle, • apostle, Jerusalem • apostle, Paul as • apostle/apostles • apostle/apostles, Barnabas • apostle/apostles, Paul the apostle • apostle/apostles, divinely inspired Apostle (Paul) • apostle/s • apostles • apostles (apostoli), of Patriarch • apostles, Christianity of the • apostles, and liturgies • apostles, as witnesses of Resurrection • apostles, healings by • apostles, preaching by • apostles, scriptural interpretation by • apostles, singing of • apostles, writings of • author’s relationship with audience, portrayal of Paul and apostles • creeds, Apostles creed • entrustedness, of apostles • intertextual, intertextuality of Tobit, Acts of the Apostles • women, in the Acts of the Apostles

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 69, 70, 71, 72, 207; Allison (2018), 4 Baruch, 17, 102, 440, 441, 443; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 253; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 53, 109, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 153, 209, 215, 220, 399, 400, 503; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 291; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 250; Bowersock (1997), Fiction as History: Nero to Julian, 103; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 2, 4, 10, 11, 12, 13, 20, 76, 79, 80, 82, 83, 84, 86, 249, 255, 323, 356; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 94, 95, 145, 236; Brooten (1982), Women Leaders in the Ancient Synagogue, 149; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 241, 243, 264, 272, 273, 330, 333; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 5, 107; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321, 323; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 100, 156, 266, 287; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, 86, 88; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 176, 186, 190, 191, 193, 194, 199, 200; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186, 188, 221; Esler (2000), The Early Christian World, 138, 317, 426, 427, 641, 806; Estes (2020), The Tree of Life, 191; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 362; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 76, 91; Goodman (2006), Judaism in the Roman World: Collected Essays, 101, 129; Gorain (2019), Language in the Confessions of Augustine, 61; Grove (2021), Augustine on Memory, 71, 72, 73, 74; Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 20, 21, 22, 23, 37; Huttner (2013), Early Christianity in the Lycus Valley, 10, 82, 191, 192, 193, 195, 198, 204, 206, 207, 217, 338, 361; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 38; Karfíková (2012), Grace and the Will According to Augustine, 72, 86, 151, 237; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 299, 302; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 134; Levine (2005), The Ancient Synagogue, The First Thousand Years, 50, 53, 55, 56, 57; Levison (2009), Filled with the Spirit, 229, 232, 233, 322, 338; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 221; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 14, 15, 215, 274, 383, 773, 879; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 23, 185; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 23, 27, 36, 43, 44; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 29, 37, 228; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 203, 296; Nasrallah (2019), Archaeology and the Letters of Paul, 84, 127, 187, 239, 245, 247, 251; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, 237, 238; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 255; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 79; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 293, 294, 295, 303, 450, 455, 456; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 105, 110, 113, 114, 115, 120, 121, 123, 130, 132, 192, 196, 197, 199, 200, 201, 203, 204, 205, 324, 325, 334, 335, 336, 337, 338, 340, 341, 342, 343, 344, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 556, 557, 558, 559, 560, 561, 562, 563, 564, 602, 603, 604, 605, 607, 608, 609, 610, 611, 612, 613, 614, 615, 616, 617, 619, 620, 621, 622, 623, 624, 625, 626, 627, 628, 629, 630, 631, 632, 633, 634, 635; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273; Rizzi (2010), Hadrian and the Christians, 123; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112, 113; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 37, 40, 94, 95, 97, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 126, 203; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 7, 8, 56, 57, 58, 103, 104, 105, 106, 112, 126, 132, 133, 134, 135, 139, 141, 152, 156, 205, 389, 407, 410, 411, 412, 413, 414, 415, 416, 417, 523; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 51, 59, 61, 170, 182, 189, 190, 191, 192, 193; Schliesser et al. 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1 τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν

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ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη·

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οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, διʼ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ.

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καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ Ἰεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου·

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ὅτι Ἰωάνης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας.

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οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ;

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εἶπεν πρὸς αὐτούς Οὐχ ὑμῶν ἐστὶν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,

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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.

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καὶ ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.
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καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παριστήκεισαν αὐτοῖς ἐν
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1 οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν.
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Τότε ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου Ἐλαιῶνος, ὅ ἐστιν ἐγγὺς Ἰερουσαλὴμ σαββάτου ἔχον ὁδόν.
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Καὶ ὅτε εἰσῆλθον, εἰς τὸ ὑπερῷον ἀνέβησαν οὗ ἦσαν καταμένοντες, ὅ τε Πέτρος καὶ Ἰωάνης καὶ Ἰάκωβος καὶ Ἀνδρέας, Φίλιππος καὶ Θωμᾶς, Βαρθολομαῖος καὶ Μαθθαῖος, Ἰάκωβος Ἁλφαίου καὶ Σίμων ὁ ζηλωτὴς καὶ Ἰούδας Ἰακώβου.
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οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ σὺν γυναιξὶν καὶ Μαριὰμ τῇ μητρὶ τοῦ Ἰησοῦ καὶ σὺν τοῖς ἀδελφοῖς αὐτοῦ.
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ΚΑΙ ΕΝ ΤΑΙΣ ΗΜΕΡΑΙΣ ταύταις ἀναστὰς Πέτρος ἐν μέσῳ τῶν ἀδελφῶν εἶπεν (ἦν τε ὄχλος ὀνομάτων ἐπὶ τὸ αὐτὸ ὡς ἑκατὸν εἴκοσι)
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Ἄνδρες ἀδελφοί, ἔδει πληρωθῆναι τὴν γραφὴν ἣν προεῖπε τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαυεὶδ περὶ Ἰούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν Ἰησοῦν,
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ὅτι κατηριθμημένος ἦν ἐν ἡμῖν καὶ ἔλαχεν τὸν κλῆρον τῆς διακονίας ταύτης.
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— Οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενόμενος ἐλάκησεν μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ.
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καὶ γνωστὸν ἐγένετο πᾶσι τοῖς κατοικοῦσιν Ἰερουσαλήμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο τῇ διαλέκτῳ αὐτῶν Ἁκελδαμάχ, τοῦτʼ ἔστιν Χωρίον Αἵματος.


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— Γέγραπται γὰρ ἐν Βίβλῳ Ψαλμῶν

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δεῖ οὖν τῶν συνελθόντων ἡμῖν ἀνδρῶν ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφʼ ἡμᾶς ὁ κύριος Ἰησοῦς,


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ἀρξάμενος ἀπὸ τοῦ βαπτίσματος Ἰωάνου ἕως τῆς ἡμέρας ἧς ἀνελήμφθη ἀφʼ ἡμῶν, μάρτυρα τῆς ἀναστάσεως αὐτοῦ σὺν ἡμῖν γενέσθαι ἕνα τούτων.


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καὶ ἔστησαν δύο, Ἰωσὴφ τὸν καλούμενον Βαρσαββᾶν, ὃς ἐπεκλήθη Ἰοῦστος, καὶ Μαθθίαν.


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καὶ προσευξάμενοι εἶπαν Σὺ κύριε καρδιογνῶστα πάντων, ἀνάδειξον ὃν ἐξελέξω, ἐκ τούτων τῶν δύο ἕνα,


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λαβεῖν τὸν τόπον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφʼ ἧς παρέβη Ἰούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον.


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καὶ ἔδωκαν κλήρους αὐτοῖς, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Μαθθίαν, καὶ συνκατεψηφίσθη μετὰ τῶν ἕνδεκα ἀποστόλων.
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Καὶ ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό,
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καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι,

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καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν,

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καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.

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Ἦσαν δὲ ἐν Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν·

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γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθε τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουσεν εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν·

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ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες Οὐχὶ ἰδοὺ πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι;

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καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν;

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Πάρθοι καὶ Μῆδοι καὶ Ἐλαμεῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν,
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Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι,
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Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
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ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι Γλεύκους μεμεστωμένοι εἰσίν.
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Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου.
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οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας,
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ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ
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Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε,
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τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,
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ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ·
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Δαυεὶδ γὰρ λέγει εἰς αὐτόν
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Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης·


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προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ,

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προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν.

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τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες.


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τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε.


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οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός


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ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.


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Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπάν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους Τί ποιήσωμεν,


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ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·


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ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν.


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ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης.

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Οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν, καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι.

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ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς.


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Ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλὰ δὲ τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο.


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πάντες δὲ οἱ πιστεύσαντες ἐπὶ τὸ αὐτὸ εἶχον ἅπαντα κοινά,


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καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν καθότι ἄν τις χρείαν εἶχεν·


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καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας,
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Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην,
3.
2
καί τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο, ὃν ἐτίθουν καθʼ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην Ὡραίαν τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν,
3.
3
ὃς ἰδὼν Πέτρον καὶ Ἰωάνην μέλλοντας εἰσιέναι εἰς τὸ ἱερὸν ἠρώτα ἐλεημοσύνην λαβεῖν.

3.
4
ἀτενίσας δὲ Πέτρος εἰς αὐτὸν σὺν τῷ Ἰωάνῃ εἶπεν Βλέψον εἰς ἡμᾶς.

3.
5
ὁ δὲ ἐπεῖχεν αὐτοῖς προσδοκῶν τι παρʼ αὐτῶν λαβεῖν.

3.
6
εἶπεν δὲ Πέτρος Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι, ὃ δὲ ἔχω τοῦτό σοι δίδωμι· ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου περιπάτει.

3.
7
καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρεν αὐτόν· παραχρῆμα δὲ ἐστερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρά,

3.
8
καὶ ἐξαλλόμενος ἔστη καὶ περιεπάτει, καὶ εἰσῆλθεν σὺν αὐτοῖς εἰς τὸ ἱερὸν περιπατῶν καὶ ἁλλόμενος καὶ αἰνῶν τὸν θεόν.

3.
9
καὶ εἶδεν πᾶς ὁ λαὸς αὐτὸν περιπατοῦντα καὶ αἰνοῦντα τὸν θεόν,
3.

10
ἐπεγίνωσκον δὲ αὐτὸν ὅτι οὗτος ἦν ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος ἐπὶ τῇ Ὡραίᾳ Πύλῃ τοῦ ἱεροῦ, καὶ ἐπλήσθησαν θάμβους καὶ ἐκστάσεως ἐπὶ τῷ συμβεβηκότι αὐτῷ.
3.
1
2
ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν Ἄνδρες Ἰσραηλεῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν
3.
1
3
αὐτόν; ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πειλάτου, κρίναντος ἐκείνου ἀπολύειν·
3.
1
4
ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν,
3.
1
5
τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν.
3.
1
6
καὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ διʼ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν.
3.
1
7
καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν·
3.
1
8
ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως.
3.
1
9
μετανοήσατε οὖν καὶ ἐπιστρέψατε πρὸς τὸ ἐξαλιφθῆναι ὑμῶν τὰς ἁμαρτίας,
3.

20
ὅπως ὒν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστὸν Ἰησοῦν,
3.
2
1
ἃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων ἀπʼ αἰῶνος αὐτοῦ προφητῶν.
3.
2
2
Μωυσῆς μὲν εἶπεν ὅτι Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς.
3.
2
3
ἔσται δὲ πᾶσα ψυχὴ ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ.
3.
2
4
καὶ πάντες δὲ οἱ προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν καὶ κατήγγειλαν τὰς ἡμέρας ταύτας.
3.
2
5
ὑμεῖς ἐστὲ οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς ὁ θεὸς διέθετο πρὸς τοὺς πατέρας ὑμῶν, λέγων πρὸς Ἀβραάμ Καὶ ἐν τῷ σπέρματί σου εὐλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς.
3.
2
6
ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.
4.
1
Λαλούν των δὲ αὐτῶν πρὸς τὸν λαὸν ἐπέστησαν αὐτοῖς οἱ ἀρχιερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι,
4.
2
διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν,
4.
3
καὶ ἐπέβαλον αὐτοῖς τὰς χεῖρας καὶ ἔθεντο εἰς τήρησιν εἰς τὴν αὔριον, ἦν γὰρ ἑσπέρα ἤδη.
4.
4
πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν, καὶ ἐγενήθη ἀριθμὸς τῶν ἀνδρῶν ὡς χιλιάδες πέντε.

4.
5
Ἐγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς ἐν

4.
6
Ἰερουσαλήμ (καὶ Ἅννας ὁ ἀρχιερεὺς καὶ Καιάφας καὶ Ἰωάννης καὶ Ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοὖ)

4.
7
καὶ στήσαντες αὐτοὺς ἐν τῷ μέσῳ ἐπυνθάνοντο Ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς;

4.
8
τότε Πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτούς Ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι,

4.
9
εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος σέσωσται,
4.

10
γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ Ἰσραὴλ ὅτι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής.
4.
1
1
οὗτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφʼ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας.
4.
1
2
καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς.
4.
1
3
Θεωροῦντες δὲ τὴν τοῦ Πέτρου παρρησίαν καὶ Ἰωάνου, καὶ καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῷ Ἰησοῦ ἦσαν,
4.
1
4
τόν τε ἄνθρωπον βλέποντες σὺν αὐτοῖς ἑστῶτα τὸν τεθεραπευμένον οὐδὲν εἶχον ἀντειπεῖν.
4.
1
5
κελεύσαντες δὲ αὐτοὺς ἔξω τοῦ συνεδρίου ἀπελθεῖν συνέβαλλον πρὸς ἀλλήλους λέγοντες
4.
1
6
Τί ποιήσωμεν τοῖς ἀνθρώποις τούτοις; ὅτι μὲν γὰρ γνωστὸν σημεῖον γέγονεν διʼ αὐτῶν πᾶσιν τοῖς κατοικοῦσιν Ἰερουσαλὴμ φανερόν, καὶ οὐ δυνάμεθα ἀρνεῖσθαι·
4.
1
7
ἀλλʼ ἵνα μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς τὸν λαόν, ἀπειλησώμεθα αὐτοῖς μηκέτι λαλεῖν ἐπὶ τῷ ὀνόματι τούτῳ μηδενὶ ἀνθρώπων.
4.
1
8
καὶ καλέσαντες αὐτοὺς παρήγγειλαν καθόλου μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ.
4.
1
9
ὁ δὲ Πέτρος καὶ Ἰωάνης ἀποκριθέντες εἶπαν πρὸς αὐτούς Εἰ δίκαιόν ἐστιν ἐνώπιον τοῦ θεοῦ ὑμῶν ἀκούειν μᾶλλον ἢ τοῦ θεοῦ κρίνατε,
4.

20
οὐ δυνάμεθα γὰρ ἡμεῖς ἃ εἴδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν.
4.
2
1
οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν αὐτούς, μηδὲν εὑρίσκοντες τὸ πῶς κολάσωνται αὐτούς, διὰ τὸν λαόν, ὅτι πάντες ἐδόξαζον τὸν θεὸν ἐπὶ τῷ γεγονότι·
4.
2
2
ἐτῶν γὰρ ἦν πλειόνων τεσσεράκοντα ὁ ἄνθρωπος ἐφʼ ὃν γεγόνει τὸ σημεῖον τοῦτο τῆς ἰάσεως.
4.
2
4
οἱ δὲ ἀκούσαντες ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν θεὸν καὶ εἶπαν Δέσποτα, σὺ ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα
4.
2
5
τὰ ἐν αὐτοῖς, ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος Δαυεὶδ παιδός σου εἰπών
4.
2
7
συνήχθησαν γὰρ ἐπʼ ἀληθείας ἐν τῇ πόλει ταύτῃ ἐπὶ τὸν ἅγιον παῖδά σου Ἰησοῦν, ὃν ἔχρισας, Ἡρῴδης τε καὶ Πόντιος Πειλᾶτος σὺνἔθνεσιν καὶ λαοῖς Ἰσραήλ,
4.
2
8
ποιῆσαι ὅσα ἡ χείρ σου καὶ ἡ βουλὴ προώρισεν γενέσθαι.
4.
2
9
καὶ τὰ νῦν, κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παρρησίας πάσης λαλεῖν τὸν λόγον σου,
4.
3
6
Ἰωσὴφ δὲ ὁ ἐπικληθεὶς Βαρνάβας ἀπὸ τῶν ἀποστόλων, ὅ ἐστιν μεθερμηνευόμενον Υἱὸς Παρακλήσεως, Λευείτης, Κύπριος τῷ γένει,
4.
3
7
ὑπάρχοντος αὐτῷ ἀγροῦ πωλήσας ἤνεγκεν τὸ χρῆμα καὶ ἔθηκεν παρὰ τοὺς πόδας τῶν ἀποστόλων.
5.
1
2
Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος·
5.
1
3
τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς·
5.
1
4
ἀλλʼ ἐμεγάλυνεν αὐτοὺς ὁ λαός, μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν·
5.
1
6
συνήρχετο δὲκαὶ τὸ πλῆθος τῶν πέριξ πόλεων Ἰερουσαλήμ, φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες.
5.
1
7
Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων,
5.
1
8
ἐπλήσθησαν ζήλου καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ.
5.
1
9
Ἄγγελος δὲ Κυρίου διὰ νυκτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν
5.

20
Πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης.
5.
2
1
ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. Παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῷ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς.
5.
2
2
οἱ δὲ παραγενόμενοι ὑπηρέται οὐχ εὗρον αὐτοὺς ἐν τῇ φυλακῇ, ἀναστρέψαντες δὲ ἀπήγγειλαν λέγοντες ὅτι
5.
2
3
Τὸ δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύλακας ἑστῶτας ἐπὶ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω οὐδένα εὕρομεν.
5.
2
4
ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο.
5.
2
5
Παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς ὅτι Ἰδοὺ οἱ ἄνδρες οὓς ἔθεσθε ἐν τῇ φυλακῇ εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες τὸν λαόν.
5.
2
6
τότε ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις ἦγεν αὐτούς, οὐ μετὰ βίας, ἐφοβοῦντο γὰρ τὸν λαόν, μὴ λιθασθῶσιν· ἀγαγόντες
5.
2
7
δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ. καὶ ἐπηρώτησεν αὐτοὺς ὁ ἀρχιερεὺς
5.
2
8
λέγων Παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ, καὶ ἰδοὺ πεπληρώκατε τὴν Ἰερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφʼ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου.
5.
2
9
ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν Πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις.
5.
30
ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθεκρεμάσαντες ἐπὶ ξύλου·
5.
3
1
τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, τοῦ δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν·
5.
3
2
καὶ ἡμεῖς ἐσμὲν μάρτυρες τῶν ῥημάτων τούτων, καὶ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν αὐτῷ.
5.
3
3
οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβούλοντο ἀνελεῖν αὐτούς.
5.
3
4
Ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι,
5.
3
5
εἶπέν τε πρὸς αὐτούς Ἄνδρες Ἰσραηλεῖται, προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις τούτοις τί μέλλετε πράσσειν.
5.
3
6
πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς, λέγων εἶναί τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν.
5.
3
7
μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν.
5.
3
8
καὶ τὰ νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς·?̔ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται·
5.
3
9
εἰ δὲ ἐκ θεοῦ ἐστίν, οὐ δυνήσεσθε καταλῦσαι αὐτούς·̓ μή ποτε καὶ θεομάχοι εὑρεθῆτε.
5.
40
ἐπείσθησαν δὲ αὐτῷ, καὶ προσκαλεσάμενοι τοὺς ἀποστόλους δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ καὶ ἀπέλυσαν.
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.
6.
2
προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις·
6.
3
ἐπισκέ ψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης·
6.
4
ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν.
6.
5
καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο Στέφανον, ἄνδρα πλήρη πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα,
6.
6
οὓς ἔστησαν ἐνώπιον τῶν ἀποστόλων, καὶ προσευξάμενοι ἐπέθηκαν αὐτοῖς τὰς χεῖρας.

6.
7
Καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν Ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει.

6.
8
Στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ.

6.
9
Ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Λιβερτίνων καὶ Κυρηναίων καὶ Ἀλεξανδρέων καὶ τῶν ἀπὸ Κιλικίας καὶ Ἀσίας συνζητοῦντες τῷ Στεφάνῳ,
6.

10
καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει.
6.
1
3
ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας Ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου τούτου καὶ τοῦ νόμου,
6.
1
4
ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς.
7.
1
Εἶπεν δὲ ὁ ἀρχιερεύς Εἰ ταῦτα οὕτως ἔχει;
7.
2
ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν,
7.
3
καὶ εἶπεν πρὸς αὐτόν Ἔξελθε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω·
7.
4
τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε,
7.
5
καὶοὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετʼ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου.
7.
6
ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια·
7.
7
καὶ τὸ ἔθνος ᾧ ἂν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳτούτῳ.

7.
8
καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας.

7.
9
Καὶ οἱ πατριάρχαιζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετʼ αὐτοῦ,
7.

10
καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπʼ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ
7.
1
7
Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Ἀἰγύπτῳ,
7.
1
8
ἄχρι οὗἀνέστη βασιλεὺς ἕτερος ἐπʼ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ἰωσήφ.
7.
1
9
οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζωογονεῖσθαι.
7.

20
ἐν ᾧ καιρῷ ἐγεννήθη Μωυσῆς, καὶ ἦνἀστεῖος τῷ θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός·
7.
2
1
ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
7.
2
2
καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ.
7.
2
5
ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν.
7.
2
7
ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφʼ ἡμῶν;
7.
2
8
μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον;
7.
30
Καὶ πληρωθέντων ἐτῶν τεσσεράκονταὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινὰ ἄγγελος ἐν φλογὶ πυρὸς βάτου·
7.
3
1
ὁ δὲ Μωυσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου
7.
3
2
Ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. ἔντρομος δὲ γενόμενος Μωυσῆς οὐκ ἐτόλμα κατανοῆσαι.
7.
3
3
εἶπεν δὲ αὐτῷ ὁ κύριος Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφʼ ᾧ ἕστηκας γῆ ἁγία ἐστίν.
7.
3
4
ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτοῦ ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς Αἴγυπτον.
7.
3
5
Τοῦτον τὸν Μωυσῆν, ὃν ἠρνήσαντο εἰπόντεςΤίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ.
7.
3
7
οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν
7.
3
8
ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν,
7.
3
9
ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον,
7.
40
εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ.
7.
4
1
καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν.
7.
4
2
ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν
7.
4
8
ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει
7.
5
1
Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς.
7.
5
2
τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε,
7.
5
3
οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε.
7.
5
5
ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ,
7.
5
6
καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ.
7.
5
8
καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου.
8.
1
Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ.Ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν Ἰεροσολύμοις· πάντες δὲ διεσπάρησαν κατὰ τὰς χώρας τῆς Ἰουδαίας καὶ Σαμαρίας πλὴν τῶν ἀποστόλων.
8.
4
Οἱ μὲν οὖν διασπαρέντες διῆλθον εὐαγγελιζόμενοι τὸν λόγον.
8.
5
Φίλιππος δὲ κατελθὼν εἰς τὴν πόλιν τῆς Σαμαρίας ἐκήρυσσεν αὐτοῖς τὸν χριστόν.
8.
6
προσεῖχον δὲ οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ Φιλίππου ὁμοθυμαδὸν ἐν τῷ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα ἃ ἐποίει·
8.
7
πολλοὶ γὰρ τῶν ἐχόντων πνεύματα ἀκάθαρτα βοῶντα φωνῇ μεγάλῃ ἐξήρχοντο, πολλοὶ δὲ παραλελυμένοι καὶ χωλοὶ ἐθεραπεύθησαν·
8.
8
ἐγένετο δὲ πολλὴ χαρὰ ἐν τῇ πόλει ἐκείνῃ.

8.
9
Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν,
8.

10
ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη.
8.
1
1
προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς.
8.
1
2
ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.
8.
1
3
ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο.
8.
1
4
Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην,
8.
1
5
οἵτινες καταβάντες 1
6quot υνιτ͂quotϝερσεquot́gtαντο περὶ αὐτῶν ὅπως λάβωσιν πνεῦμα ἅγιον· οὐδέπω
8.
1
6
γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.
8.
1
7
τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον.
8.
1
8
Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ
8.
1
9
ρας λαμβάνῃ πνεῦμα ἅγιον.
8.

20
Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι.
8.
2
1
οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ.
8.
2
2
μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου·
8.
2
3
εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
8.
2
4
ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε.
8.
2
5
Οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου ὑπέστρεφον εἰς Ἰεροσόλυμα, πολλάς τε κώμας τῶν Σαμαρειτῶν εὐηγγελίζοντο.
8.
2
6
Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος.
8.
2
7
καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ,
8.
2
8
ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν.
8.
2
9
εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ.
8.
30
προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις;
8.
3
1
ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ.
8.
3
2
ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη
8.
3
4
ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός;
8.
3
5
ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν.
8.
3
6
ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι;
8.
3
8
καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν.
8.
3
9
ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.
8.
40
Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισαρίαν.
9.
1
Ὁ δὲ Σαῦλος, ἔτι ἐνπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου,
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.
3
Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ,
9.
4
καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις;
9.
5
εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις·
9.
6
ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν.
9.
7
οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες.
9.
8
ἠγέρθη δὲ Σαῦλος ἀπὸ τῆς γῆς, ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν· χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς Δαμασκόν.
9.
9
καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν.'
9.

10
Ἦν δέ τις μαθητὴς ἐν Δαμασκῷ ὀνόματι Ἁνανίας, καὶ εἶπεν πρὸς αὐτὸν ἐν ὁράματι ὁ κύριος Ἁνανία. ὁ δὲ εἶπεν Ἰδοὺ ἐγώ, κύριε.
9.
1
5
εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος Πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὗτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον τῶν ἐθνῶν τε καὶ βασιλέων υἱῶν τε Ἰσραήλ,
9.
1
7
Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπʼ αὐτὸν τὰς χεῖρας εἶπεν Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκέν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου.
9.
1
9
καὶ λαβὼν τροφὴν ἐνισχύθη. Ἐγένετο δὲ μετὰ τῶν ἐν Δαμασκῷ μαθητῶν ἡμέρας τινάς,
9.

20
καὶ εὐθέως ἐν ταῖς συναγωγαῖς ἐκήρυσσεν τὸν Ἰησοῦν
9.
2
1 ἐξίσταντο δὲ πάντες οἱ ἀκούοντες καὶ ἔλεγον Οὐχ οὗτός ἐστιν ὁ πορθήσας ἐν Ἰερουσαλὴμ τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο, καὶ ὧδε εἰς τοῦτο ἐληλύθει ἵνα δεδεμένους αὐτοὺς ἀγάγῃ ἐπὶ τοὺς ἀρχιερεῖς;
9.
2
2
Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν Ἰουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ, συνβιβάζων ὅτι οὗτός ἐστιν ὁ χριστός.
9.
2
3
Ὡς δὲ ἐπληροῦντο ἡμέραι ἱκαναί, συνεβουλεύσαντο οἱ Ἰουδαῖοι ἀνελεῖν αὐτόν· ἐγνώσθη δὲ τῷ Σαύλῳ ἡ ἐπιβουλὴ αὐτῶν.
9.
2
4
παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας τε καὶ νυκτὸς ὅπως αὐτὸν ἀνέλωσιν·
9.
2
5
λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς διὰ τοῦ τείχους καθῆκαν αὐτὸν χαλάσαντες ἐν σφυρίδι.
9.
2
6
Παραγενόμενος δὲ εἰς Ἰερουσαλὴμ ἐπείραζεν κολλᾶσθαι τοῖς μαθηταῖς· καὶ πάντες ἐφοβοῦντο αὐτόν, μὴ πιστεύοντες ὅτι ἐστὶν μαθητής.
9.
2
7
Βαρνάβας δὲ ἐπιλαβόμενος αὐτὸν ἤγαγεν πρὸς τοὺς ἀποστόλους, καὶ διηγήσατο αὐτοῖς πῶς ἐν τῇ ὁδῷ εἶδεν τὸν κύριον καὶ ὅτι ἐλάλησεν αὐτῷ, καὶ πῶς ἐν Δαμασκῷ ἐπαρρησιάσατο ἐν τῷ ὀνόματι Ἰησοῦ.
9.
2
8
καὶ ἦν μετʼ αὐτῶν εἰσπορευόμενος καὶ ἐκπορευόμενος εἰς Ἰερουσαλήμ, παρρησιαζόμενος ἐν τῷ ὀνόματι τοῦ κυρίου,
9.
2
9
ἐλάλει τε καὶ συνεζήτει πρὸς τοὺς Ἑλληνιστάς· οἱ δὲ ἐπεχείρουν ἀνελεῖν αὐτόν.
9.
30
ἐπιγνόντες δὲ οἱ ἀδελφοὶ κατήγαγον αὐτὸν εἰς Καισαρίαν καὶ ἐξαπέστειλαν αὐτὸν εἰς Ταρσόν.
9.
3
1
Ἡ μὲν οὖν ἐκκλησία καθʼ ὅλης τῆς Ἰουδαίας καὶ Γαλιλαίας καὶ Σαμαρίας εἶχεν εἰρήνην οἰκοδομουμένη, καὶ πορευομένη τῷ φόβῳ τοῦ κυρίου καὶ τῇ παρακλήσει τοῦ ἁγίου πνεύματος ἐπληθύνετο.
9.
3
6
Ἐν Ἰόππῃ δέ τις ἦν μαθήτρια ὀνόματι Ταβειθά, ἣ διερμηνευομένη λέγεται Δορκάς· αὕτη ἦν πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει.
9.
3
7
ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἀσθενήσασαν αὐτὴν ἀποθανεῖν· λούσαντες δὲ ἔθηκαν ἐν ὑπερῴῳ.
9.
3
8
ἐγγὺς δὲ οὔσης Λύδδας τῇ Ἰόππῃ οἱ μαθηταὶ ἀκούσαντες ὅτι Πέτρος ἐστὶν ἐν αὐτῇ ἀπέστειλαν δύο ἄνδρας πρὸς αὐτὸν παρακαλοῦντες Μὴ ὀκν́ησῃς διελθεῖν ἕως ἡμῶν·
9.
3
9
ἀναστὰς δὲ Πέτρος συνῆλθεν αὐτοῖς· ὃν παραγενόμενον ἀνήγαγον εἰς τὸ ὑπερῷον, καὶ παρέστησαν αὐτῷ πᾶσαι αἱ χῆραι κλαίουσαι καὶ ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια ὅσα ἐποίει μετʼ αὐτῶν οὖσα ἡ Δορκάς.
9.
40
ἐκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος καὶ θεὶς τὰ γόνατα προσηύξατο, καὶ ἐπιστρέψας πρὸς τὸ σῶμα εἶπεν Ταβειθά, ἀνάστηθι. ἡ δὲ ἤνοιξεν τοὺς ὀφθαλμοὺς αὐτῆς, καὶ ἰδοῦσα τὸν Πέτρον ἀνεκάθισεν.
9.
4
1
δοὺς δὲ αὐτῇ χεῖρα ἀνέστησεν αὐτήν, φωνήσας δὲ τοὺς ἁγίους καὶ τὰς χήρας παρέστησεν αὐτὴν ζῶσαν.
9.
4
2
γνωστὸν δὲ ἐγένετο καθʼ ὅλης Ἰόππης, καὶ ἐπίστευσαν πολλοὶ ἐπὶ τὸν κύριον.

10.
1
Ἀνὴρ δέ τις ἐν Καισαρίᾳ ὀνόματι Κορνήλιος, ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης Ἰταλικῆς,

10.
2
εὐσεβὴς καὶ φοβούμενος τὸν θεὸν σὺν παντὶ τῷ οἴκῳ αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς τῷ λαῷ καὶ δεόμενος τοῦ θεοῦ διὰ παντός,

10.
3
εἶδεν ἐν ὁράματι φανερῶς ὡσεὶ περὶ ὥραν ἐνάτην τῆς ἡμέρας ἄγγελον τοῦ θεοῦ εἰσελθόντα πρὸς αὐτὸν καὶ εἰπόντα αὐτῷ Κορνήλιε.

10.
4
ὁ δὲ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος εἶπεν Τί ἐστιν, κύριε; εἶπεν δὲ αὐτῷ Αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ·

10.
5
καὶ νῦν πέμψον ἄνδρας εἰς Ἰόππην καὶ μετάπεμψαι Σίμωνά τινα ὃς ἐπικαλεῖται Πέτρος·

10.
6
οὗτος ξενίζεται παρά τινι Σίμωνι βυρσεῖ, ᾧ ἐστὶν οἰκία παρὰ θάλασσαν.

10.
7
ὡς δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν αὐτῷ, φωνήσας δύο τῶν οἰκετῶν καὶ στρατιώτην εὐσεβῆ τῶν προσκαρτερούντων αὐτῷ

10.
8
καὶ ἐξηγησάμενος ἅπαντα αὐτοῖς ἀπέστειλεν αὐτοὺς εἰς τὴν Ἰόππην.

10.
9
Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην.

10.

10
ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις,

10.
1
1
καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς,

10.
1
2
ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ.

10.
1
3
καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε.

10.
1
4
ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον.

10.
1
5
καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου.

10.
1
6
τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν.

10.
1
7
Ὡς δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος τί ἂν εἴη τὸ ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ὑπὸ τοῦ Κορνηλίου διερωτήσαντες τὴν οἰκίαν τοῦ Σίμωνος ἐπέστησαν ἐπὶ τὸν πυλῶνα,

10.
1
8
καὶ φωνήσαντες ἐπύθοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.

10.
1
9
Τοῦ δὲ Πέτρου διενθυμουμένου περὶ τοῦ ὁράματος εἴπεν τὸ πνεῦμα Ἰδοὺ ἄνδρες δύο ζητοῦντές σε·

10.

20
ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέσταλκα αὐτούς.

10.
2
1
καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν Ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία διʼ ἣν πάρεστε;

10.
2
2
οἱ δὲ εἶπαν Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.

10.
2
3
εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισεν. Τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν ἀπὸ Ἰόππης συνῆλθαν αὐτῷ.

10.
2
4
τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν Καισαρίαν· ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτοὺς συνκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους.

10.
2
5
Ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν.

10.
2
6
ὁ δὲ Πέτρος ἤγειρεν αὐτὸν λέγων Ἀνάστηθι· καὶ ἐγὼ αὐτὸς ἄνθρωπός εἰμι.

10.
2
7
καὶ συνομιλῶν αὐτῷ εἰσῆλθεν, καὶ εὑρίσκει συνεληλυθότας πολλούς,

10.
2
8
ἔφη τε πρὸς αὐτούς Ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον·

10.
2
9
διὸ καὶ ἀναντιρήτως ἦλθον μεταπεμφθείς. πυνθάνομαι οὖν τίνι λόγῳ μετεπέμψασθέ με.

10.
30
καὶ ὁ Κορνήλιος ἔφη Ἀπὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας ἤμην τὴν ἐνάτην προσευχόμενος ἐν τῷ οἴκῳ μου, καὶ ἰδοὺ ἀνὴρ ἔστη ἐνώπιόν μου ἐν ἐσθῆτι λαμπρᾷ

10.
3
1
καί φησι Κορνήλιε, εἰσηκούσθη σου ἡ προσευχὴ καὶ αἱ ἐλεημοσύναι σου ἐμνήσθησαν ἐνώπιον τοῦ θεοῦ·

10.
3
2
πέμψον οὖν εἰς Ἰόππην καὶ μετακάλεσαι Σίμωνα ὃς ἐπικαλεῖται Πέτρος· οὗτος ξενίζεται ἐν οἰκίᾳ Σίμωνος βυρσέως παρὰ θάλασσαν.

10.
3
3
ἐξαυτῆς οὖν ἔπεμψα πρὸς σέ, σύ τε καλῶς ἐποίησας παραγενόμενος. νῦν οὖν πάντες ἡμεῖς ἐνώπιον τοῦ θεοῦ πάρεσμεν ἀκοῦσαι πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου.

10.
3
4
ἀνοίξας δὲ Πέτρος τὸ στόμα εἶπεν Ἐπʼ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός,

10.
3
6
τὸν λόγον ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστιν πάντων κύριος.

10.
3
7
ὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθʼ ὅλης τῆς Ἰουδαίας, ἀρξάμενος ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάνης,

10.
3
8
Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡςἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμεν͂ος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετʼ αὐτοῦ·

10.
3
9
καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ Ἰερουσαλήμ· ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου.

10.
40
τοῦτον ὁ θεὸς ἤγειρεν τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι,

10.
4
1
οὐ παντὶ τῷ λαῷ ἀλλὰ μάρτυσι τοῖς προκεχειρ͂οτονημένοις ὑπὸ τοῦ θεοῦ, ἡμῖν, οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν·

10.
4
2
καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι οὗτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν.

10.
4
3
τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν.

10.
4
4
Ἔτι λαλοῦντος τοῦ Πέτρου τὰ ῥήματα ταῦτα ἐπέπεσε τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον.

10.
4
5
καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ οἳ συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ πνεύματος τοῦ ἁγίου ἐκκέχυται·

10.
4
6
ἤκουον γὰρ αὐτῶν λαλούντων γλώσσαις καὶ μεγαλυνόντων τὸν θεόν.

10.
4
7
τότε ἀπεκρίθη Πέτρος Μήτι τὸ ὕδωρ δύναται κωλῦσαί τις τοῦ μὴ βαπτισθῆναι τούτους οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον ὡς καὶ ἡμεῖς;

10.
4
8
προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
1
1.
1
Ἤκουσαν δὲ οἱ ἀπόστολοι καὶ οἱ ἀδελφοὶ οἱ ὄντες κατὰ τὴν Ἰουδαίαν ὅτι καὶ τὰ ἔθνη ἐδέξαντο τὸν λόγον τοῦ θεοῦ.
1

1.
2
Ὅτε δὲ ἀνέβη Πέτρος εἰς Ἰερουσαλήμ, διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆς
1

1.
3
λέγοντες ὅτι εἰσῆλθεν πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας καὶ συνέφαγεν αὐτοῖς.
1

1.
8
εἶπον δέ Μηδαμῶς, κύριε, ὅτι κοινὸν ἢ ἀκάθαρτον οὐδέποτε εἰσῆλθεν εἰς τὸ στόμα μου.
1

1.
9
ἀπεκρίθη δὲ ἐκ δευτέρου φωνὴ ἐκ τοῦ οὐρανοῦ Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου.
1
1.
1
2
εἶπεν δὲ τὸ πνεῦμά μοι συνελθεῖν αὐτοῖς μηδὲν διακρίναντα. ἦλθον δὲ σὺν ἐμοὶ καὶ οἱ ἓξ ἀδελφοὶ οὗτοι, καὶ εἰσήλθομεν εἰς τὸν οἶκον τοῦ ἀνδρός.
1
1.
1
5
ἐν δὲ τῷ ἄρξασθαί με λαλεῖν ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπʼ αὐτοὺς ὥσπερ καὶ ἐφʼ ἡμᾶς ἐν ἀρχῇ.
1
1.
1
6
ἐμνήσθην δὲ τοῦ ῥήματος τοῦ κυρίου ὡς ἔλεγεν Ἰωάνης μὲν ἐβάπτισεν ὕδατι ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ.
1
1.
1
7
εἰ οὖν τὴν ἴσην δωρεὰν ἔδωκεν αὐτοῖς ὁ θεὸς ὡς καὶ ἡμῖν πιστεύσασιν ἐπὶ τὸν κύριον Ἰησοῦν Χριστόν, ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν;
1
1.
1
8
ἀκούσαντες δὲ ταῦτα ἡσύχασαν καὶ ἐδόξασαν τὸν θεὸν λέγοντες Ἄρα καὶ τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκεν.
1


1.

20
Ἦσαν δέ τινες ἐξ αὐτῶν ἄνδρες Κύπριοι καὶ Κυρηναῖοι, οἵτινες ἐλθόντες εἰς Ἀντιόχειαν ἐλάλουν καὶ πρὸς τοὺς Ἑλληνιστάς, εὐαγγελιζόμενοι τὸν κύριον Ἰησοῦν.
1


1.
2
3
ὃς παραγενόμενος καὶ ἰδὼν τὴν χάριν τὴν τοῦ θεοῦ ἐχάρη καὶ παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν ἐν τῷ κυρίῳ,
1


1.
2
4
ὅτι ἦν ἀνὴρ ἀγαθὸς καὶ πλήρης πνεύματος ἁγίου καὶ πίστεως. καὶ προσετέθη ὄχλος ἱκανὸς τῷ κυρίῳ.
1


1.
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καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς.
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ΕΝ ΤΑΥΤΑΙΣ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ κατῆλθον ἀπὸ Ἰεροσολύμων προφῆται εἰς Ἀντιόχειαν·
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ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου.
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τῶν δὲ μαθητῶν καθὼς εὐπορεῖτό τις ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ Ἰουδαίᾳ ἀδελφοῖς·
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ὃ καὶ ἐποίησαν ἀποστείλαντες πρὸς τοὺς πρεσβυτέρους διὰ χειρὸς Βᾳρνάβα καὶ Σαύλου.
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Κατʼ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν Ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας.
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ἀνεῖλεν δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάνου μαχαίρῃ·
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ἰδὼν δὲ ὅτι ἀρεστόν ἐστιν τοῖς Ἰουδαίοις προσέθετο συλλαβεῖν καὶ Πέτρον, (ἦσαν δὲ ἡμέραι τῶν ἀζύμων)
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ὃν καὶ πιάσας ἔθετο εἰς φυλακήν, παραδοὺς τέσσαρσιν τετραδίοις στρατιωτῶν φυλάσσειν αὐτόν, βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν αὐτὸν τῷ λαῷ.
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ὁ μὲν οὖν Πέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ· προσευχὴ δὲ ἦν ἐκτενῶς γινομένη ὑπὸ τῆς ἐκκλησίας πρὸς τὸν θεὸν περὶ αὐτοῦ.
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Ὅτε δὲ ἤμελλεν προσαγαγεῖν αὐτὸν ὁ Ἡρῴδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσιν δυσίν, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν.
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καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν λέγων Ἀνάστα ἐν τάχει· καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν.
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εἶπεν δὲ ὁ ἄγγελος πρὸς αὐτόν Ζῶσαι καὶ ὑπόδησαι τὰ σανδάλιά σου· ἐποίησεν δὲ οὕτως. καὶ λέγει αὐτῷ Περιβαλοῦ τὸ ἱμάτιόν σου καὶ ἀκολούθει μοι·
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καὶ ἐξελθὼν ἠκολούθει, καὶ οὐκ ᾔδει ὅτι ἀληθές ἐστιν τὸ γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν.
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διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν ἦλθαν ἐπὶ τὴν πύλην τὴν σιδηρᾶν τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίγη αὐτοῖς, καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπʼ αὐτοῦ.
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καὶ ὁ Πέτρος ἐν ἑαυτῷ γενόμενος εἶπεν Νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν ὁ κύριος τὸν ἄγγελον αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς Ἡρῴδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν Ἰουδαίων.
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συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς Μαρίας τῆς μητρὸς Ἰωάνου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι.
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κρούσαντος δὲ αὐτοῦ τὴν θύραν τοῦ πυλῶνος προσῆλθε παιδίσκη ὑπακοῦσαι ὀνόματι Ῥόδη,
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καὶ ἐπιγνοῦσα τὴν φωνὴν τοῦ Πέτρου ἀπὸ τῆς χαρᾶς οὐκ ἤνοιξεν τὸν πυλῶνα, εἰσδραμοῦσα δὲ ἀπήγγειλεν ἑστάναι τὸν Πέτρον πρὸ τοῦ πυλῶνος.
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οἱ δὲ πρὸς αὐτὴν εἶπαν Μαίνῃ. ἡ δὲ διισχυρί ζετο οὕτως ἔχειν. οἱ δὲ ἔλεγον Ὁ ἄγγελός ἐστιν αὐτοῦ.
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ὁ δὲ Πέτρος ἐπέμενεν κρούων· ἀνοίξαντες δὲ εἶδαν αὐτὸν καὶ ἐξέστησαν.
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κατασείσας δὲ αὐτοῖς τῇ χειρὶ σιγᾷν διηγήσατο αὐτοῖς πῶς ὁ κύριος αὐτὸν ἐξήγαγεν ἐκ τῆς φυλακῆς, εἶπέν τε Ἀπαγγείλατε Ἰακώβῳ καὶ τοῖς ἀδελφοῖς ταῦτα. καὶ ἐξελθὼν ἐπορεύθη εἰς ἕτερον τόπον.
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Ὁ δὲ λόγος τοῦ κυρίου ηὔξανεν καὶ ἐπληθύνετο.
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Βαρνάβας δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συνπαραλαβόντες Ἰωάνην τὸν ἐπικληθέντα Μάρκον.
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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.
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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.
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τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν.
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Αὐτοὶ μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς Σελευκίαν, ἐκεῖθέν τε ἀπέπλευσαν εἰς Κύπρον,
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καὶ γενόμενοι ἐν Σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς τῶν Ἰουδαίων· εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην.
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Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα Βαριησοῦς,
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ὃς ἦν σὺν τῷ ἀνθυπάτῳ Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷ. οὗτος προσκαλεσάμενος Βαρνάβαν καὶ Σαῦλον ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ·
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ἀνθίστατο δὲ αὐτοῖς Ἐλύμας ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως.
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Σαῦλος δέ, ὁ καὶ Παῦλος, πλησθεὶς πνεύματος ἁγίου ἀτενίσας εἰς αὐτὸν εἶπεν
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Ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς ὁδοὺς τοῦ κυρίου τὰς εὐθείας; καὶ νῦν ἰδοὺ χεὶρ Κυρίου ἐπὶ σέ,
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καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ. παραχρῆμα δὲ ἔπεσεν ἐπʼ αὐτὸν ἀχλὺς καὶ σκότος, καὶ περιάγων ἐζήτει χειραγωγούς.
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τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν ἐκπληττόμενος ἐπὶ τῇ διδαχῇ τοῦ κυρίου.
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Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν.
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μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε.
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ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν Ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε.
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Ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς,
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καί, ὡς τεσσερακονταετῆ χρόνονἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ,
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καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκληρονόμησεν τὴν γῆν αὐτῶν
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ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ προφήτου. κἀκεῖθεν ᾐτήσαντο βασιλέα,
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καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κείς, ἄνδρα ἐκ φυλῆς Βενιαμείν, ἔτη τεσσεράκοντα·
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καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου.
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τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατʼ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν,
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προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ.
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ὡς δὲ ἐπλήρου Ἰωάνης τὸν δρόμον, ἔλεγεν Τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλʼ ἰδοὺ ἔρχεται μετʼ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι.
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Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη.
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οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν,
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καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλᾶτον ἀναιρεθῆναι αὐτόν·
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ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον.
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ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν·
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ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες νῦν εἰσὶ μάρτυρες αὐτοῦ πρὸς τὸν λαόν.
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καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην
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ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε.
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ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτιΔώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά.
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διότι καὶ ἐν ἑτέρῳ λέγει Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν·
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Δαυεὶδ μὲν γ̓ὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν,
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ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν.
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Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε
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ἐν νόμῳ Μωυσέως δικαιωθῆναι ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται.
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βλέπετε οὖν· μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις
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Ἐξιόντων δὲ αὐτῶν παρεκάλουν εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα.
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λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ.
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Τῷ δὲ ἐρχομένῳ σαββάτῳ σχε δὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ θεοῦ.
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ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦντες.
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παρρησιασάμενοί τε ὁ Παῦλος καὶ ὁ Βαρνάβας εἶπαν Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε ἀὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη·
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οὕτω γὰρ ἐντέταλται ἡμῖν ὁ κύριος
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ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ θεοῦ, καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον·
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διεφέρετο δὲ ὁ λόγος τοῦ κυρίου διʼ ὅλης τῆς χώρας.
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οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ Βαρνάβαν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν.
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οἱ δὲ ἐκτιναξάμενοι τὸν κονιορτὸν τῶν ποδῶν ἐπʼ αὐτοὺς ἦλθον εἰς Ἰκόνιον,
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οἵ τε μαθηταὶ ἐπληροῦντο χαρᾶς καὶ πνεύματος ἁγίου.
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Ἐγένετο δὲ ἐν Ἰκονίῳ κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συναγωγὴν τῶν Ἰουδαίων καὶ λαλῆσαι οὕτως ὥστε πιστεῦσαι Ἰουδαίων τε καὶ Ἑλλήνων πολὺ πλῆθος.
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οἱ δὲ ἀπειθήσαντες Ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν.
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ἐσχίσθη δὲ τὸ πλῆθος τῆς πόλεως, καὶ οἱ μὲν ἦσαν σὺν τοῖς Ἰουδαίοις οἱ δὲ σὺν τοῖς ἀποστόλοις.
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Καί τις ἀνὴρ ἀδύνατος ἐν Λύστροις τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ, ὃς οὐδέποτε περιεπάτησεν.
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οὗτος ἤκουεν τοῦ Παύλου λαλοῦντος· ὃς ἀτενίσας αὐτῷ καὶ ἰδὼν ὅτι ἔχει πίστιν τοῦ σωθῆναι εἶπεν μεγάλῃ φωνῇ
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Ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός· καὶ ἥλατο καὶ περιεπάτει.
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οἵ τε ὄχλοι ἰδόντες ὃ ἐποίησεν Παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν Λυκαονιστὶ λέγοντες Οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς,
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ἐκάλουν τε τὸν Βαρνάβαν Δία, τὸν δὲ Παῦλον Ἑρμῆν ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου.
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ὅ τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν.
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ἀκούσαντες δὲ οἱ ἀπόστολοι Βαρνάβας καὶ Παῦλος, διαρρήξαντες τὰ ἱμάτια ἑαυτῶν ἐξεπήδησαν εἰς τὸν ὄχλον, κράζοντες
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καὶ λέγοντες Ἄνδρες, τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμ ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ὃς ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς·
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ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασεν πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν·
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καίτοι οὐκ ἀμάρτυρον αὑτὸν ἀφῆκεν ἀγαθουργῶν, οὐρανόθεν ὑμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης τὰς καρδίας ὑμῶν.
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καὶ ταῦτα λέγοντες μόλις κατέπαυσαν τοὺς ὄχλους τοῦ μὴ θύειν αὐτοῖς.
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Ἐπῆλθαν δὲ ἀπὸ Ἀντιοχείας καὶ Ἰκονίου Ἰουδαῖοι, καὶ πείσαντες τοὺς ὄχλους καὶ λιθάσαντες τὸν Παῦλον ἔσυρον ἔξω τῆς πόλεως, νομίζοντες αὐτὸν τεθνηκέναι.
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κυκλωσάντων δὲ τῶν μαθητῶν αὐτὸν ἀναστὰς εἰσῆλθεν εἰς τὴν πόλιν. καὶ τῇ ἐπαύριον ἐξῆλθεν σὺν τῷ Βαρνάβᾳ εἰς Δέρβην.
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ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν, παρακαλοῦντες ἐμμένειν τῇ πίστει καὶ ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
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χειροτονήσαντες δὲ αὐτοῖς κατʼ ἐκκλησίαν πρεσβυτέρους προσευξάμενοι μετὰ νηστειῶν παρέθεντο αὐτοὺς τῷ κυρίῳ εἰς ὃν πεπιστεύκεισαν.
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ΚΑΙ ΤΙΝΕΣ ΚΑΤΕΛΘΟΝΤΕΣ ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ lt*gtιτμηθῆτε τῷ ἔθει τῷ Μωυσέως, οὐ δύνασθε σωθῆναι.
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γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου.
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Οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν τε Φοινίκην καὶ Σαμαρίαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσι τοῖς ἀδελφοῖς.
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παραγενόμενοι δὲ εἰς Ἰεροσόλυμα παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλάν τε ὅσα ὁ θεὸς ἐποίησεν μετʼ αὐτῶν.
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Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως.
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Συνήχθησάν τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου.
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Πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς Ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφʼ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι,
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καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν,
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καὶ οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν.
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νῦν οὖν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι;
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ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθʼ ὃν τρόπον κἀκεῖνοι.
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Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν διʼ αὐτῶν.
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Μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη Ἰάκωβος λέγων Ἄνδρες ἀδελφοί, ἀκούσατέ μου.
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Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ.
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καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται
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διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν,
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ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ πνικτοῦ καὶ τοῦ αἵματος·
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Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.
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Τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοῖς πρεσβυτέροις σὺν ὅλῃ τῇ ἐκκλησίᾳ ἐκλεζαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς Ἀντιόχειαν σὺν τῷ Παύλῳ καὶ Βαρνάβᾳ, Ἰούδαν τὸν καλούμενον Βαρσαββᾶν καὶ Σίλαν, ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς,
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γράψαντες διὰ χειρὸς αὐτῶν Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν.
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Ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν, οἷς οὐ διεστειλάμεθα,
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ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρνάβᾳ καὶ Παύλῳ,
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ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
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ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σίλαν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά.
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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·
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ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε.
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ἀναγνόντες δὲ ἐχάρησαν ἐπὶ τῇ παρακλήσει.
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Ἰούδας τε καὶ Σίλας, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐπεστήριξαν·
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Παῦλος δὲ καὶ Βαρνάβας διέτριβον ἐν Ἀντιοχείᾳ διδάσκοντες καὶ εὐαγγελιζόμενοι μετὰ καὶ ἑτέρων πολλῶν τὸν λόγον τοῦ κυρίου.
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Παῦλος δὲ ἠξίου, τὸν ἀποστάντα ἀπʼ αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον, μὴ συνπαραλαμβάνειν τοῦτον.
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ἐγένετο δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπʼ ἀλλήλων, τόν τε Βαρνάβαν παραλαβόντα τὸν Μάρκον ἐκπλεῦσαι εἰς Κύπρον.
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Κατήντησεν δὲ καὶ εἰς Δέρβην καὶ εἰς Λύστραν. καὶ ἰδοὺ μαθητής τις ἦν ἐκεῖ ὀνόματι Τιμόθεος, υἱὸς γυναικὸς Ἰουδαίας πιστῆς πατρὸς δὲ Ἕλληνος,
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Ὡς δὲ διεπορεύοντο τὰς πόλεις, παρεδίδοσαν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων καὶ πρεσβυτέρων τῶν ἐν Ἰεροσολύμοις.
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Διῆλθον δὲ τὴν Φρυγίαν καὶ Γαλατικὴν χώραν, κωλυθέντες ὑπὸ τοῦ ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ Ἀσίᾳ,
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ἐλθόντες δὲ κατὰ τὴν Μυσίαν ἐπείραζον εἰς τὴν Βιθυνίαν πορευθῆναι καὶ οὐκ εἴασεν αὐτοὺς τὸ πνεῦμα Ἰησοῦ·
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ὡς δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς Μακεδονίαν, συνβιβάζοντες ὅτι προσκέκληται ἡμᾶς ὁ θεὸς εὐαγγελίσασθαι αὐτούς.
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Ἀναχθέντες οὖν ἀπὸ Τρῳάδος εὐθυδρομήσαμεν εἰς Σαμοθρᾴκην, τῇ δὲ ἐπιούσῃ εἰς Νέαν Πόλιν,
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κἀκεῖθεν εἰς Φιλίππους, ἥτις ἐστὶν πρώτη τῆς μερίδος Μακεδονίας πόλις, κολωνία. Ἦμεν δὲ ἐν ταύτῃ τῇ πόλει διατρίβοντες ἡμέρας τινάς.
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τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν.
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καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου.
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ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα Εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε· καὶ παρεβιάσατο ἡμᾶς.
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Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις
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αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας.
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τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.
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Ἰδόντες δὲ οἱ κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν ἐπιλαβόμενοι τὸν Παῦλον καὶ τὸν Σίλαν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας,
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καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν Οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν Ἰουδαῖοι ὑπάρχοντες,
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καὶ καταγγέλλουσιν ἔθη ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν Ῥωμαίοις οὖσιν.
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καὶ συνεπέστη ὁ ὄχλος κατʼ αὐτῶν, καὶ οἱ στρατηγοὶ περιρήξαντες αὐτῶν τὰ ἱμάτια ἐκέλευον ῥαβδίζειν,
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πολλὰς δὲ ἐπιθέντες αὐτοῖς πληγὰς ἔβαλον εἰς φυλακήν, παραγγείλαντες τῷ δεσμοφύλακι ἀσφαλῶς τηρεῖν αὐτούς·
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ὃς παραγγελίαν τοιαύτην λαβὼν ἔβαλεν αὐτοὺς εἰς τὴν ἐσωτέραν φυλακὴν καὶ τοὺς πόδας ἠσφαλίσατο αὐτῶν εἰς τὸ ξύλον.
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Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σίλας προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι·
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ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν δὲ παραχρῆμα αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη.
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ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς σπασάμενος τὴν μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους.
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ἐφώνησεν δὲ Παῦλος μεγάλῃ φωνῇ λέγων. Μηδὲν πράξῃς σεαυτῷ κακόν, ἅπαντες γάρ ἐσμεν ἐνθάδε.
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αἰτήσας δὲ φῶτα εἰσεπήδησεν, καὶ ἔντρομος γενόμενος προσέπεσεν τῷ Παύλῳ καὶ Σίλᾳ,
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καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ;
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οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου.
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καὶ ἐλάλησαν αὐτῷ τὸν λόγον τοῦ θεοῦ σὺν πᾶσι τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ.
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καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ ἅπαντες παραχρῆμα,
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ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῷ θεῷ.
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ὁ δὲ Παῦλος ἔφη πρὸς αὐτούς Δείραντες ἡμᾶς δημοσίᾳ ἀκατακρίτους, ἀνθρώπους Ῥωμαίους ὑπάρχοντας, ἔβαλαν εἰς φυλακήν· καὶ νῦν λάθρᾳ ἡμᾶς ἐκβάλλουσιν; οὐ γάρ, ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς ἐξαγαγέτωσαν.
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Διοδεύσαντες δὲ τὴν Ἀμφίπολιν καὶ τὴν Ἀπολλωνίαν ἦλθον εἰς Θεσσαλονίκην, ὅπου ἦν συναγωγὴ τῶν Ἰουδαίων.
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κατὰ δὲ τὸ εἰωθὸς τῷ Παύλῳ εἰσῆλθεν πρὸς αὐτοὺς καὶ ἐπὶ σάββατα τρία διελέξατο αὐτοῖς ἀπὸ τῶν γραφῶν,
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διανοίγων καὶ παρατιθέμενος ὅτι τὸν χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι ἐκ νεκρῶν, καὶ ὅτι οὗτός ἐστιν ὁ χριστός, ὁ Ἰησοῦς ὃν ἐγὼ καταγγέλλω ὑμῖν.
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καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ τῷ Σίλᾳ, τῶν τε σεβομένων Ἑλλήνων πλῆθος πολὺ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι.
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Ζηλώσαντες δὲ οἱ Ἰουδαῖοι καὶ προσλαβόμενοι τῶν ἀγοραίων ἄνδρας τινὰς πονηροὺς καὶ ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν, καὶ ἐπιστάντες τῇ οἰκίᾳ Ἰάσονος ἐζήτουν αὐτοὺς προαγαγεῖν εἰς τὸν δῆμον·
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μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν,
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οὓς ὑποδέδεκται Ἰάσων· καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ἕτερον λέγοντες εἶναι Ἰησοῦν.
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ἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα,
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καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ Ἰάσονος καὶ τῶν λοιπῶν ἀπέλυσαν αὐτούς.
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Οἱ δὲ ἀδελφοὶ εὐθέως διὰ νυκτὸς ἐξέπεμψαν τόν τε Παῦλον καὶ τὸν Σίλαν εἰς Βέροιαν, οἵτινες παραγενόμενοι εἰς τὴν συναγωγὴν τῶν Ἰουδαίων ἀπῄεσαν·
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1
οὗτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν Θεσσαλονίκῃ, οἵτινες ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, τὸ καθʼ ἡμέραν ἀνακρίνοντες τὰς γραφὰς εἰ ἔχοι ταῦτα οὕτως.
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πολλοὶ μὲν οὖν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν Ἑλληνίδων γυναικῶν τῶν εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι.
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Ὡς δὲ ἔγνωσαν οἱ ἀπὸ τῆς Θεσσαλονίκης Ἰουδαῖοι ὅτι καὶ ἐν τῇ Βεροίᾳ κατηγγέλη ὑπὸ τοῦ Παύλου ὁ λόγος τοῦ θεοῦ, ἦλθον κἀκεῖ σαλεύοντες καὶ ταράσσοντες τοὺς ὄχλους.
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εὐθέως δὲ τότε τὸν Παῦλον ἐξαπέστειλαν οἱ ἀδελφοὶ πορεύεσθαι-ἕως ἐπὶ τὴν θάλασσαν· ὑπέμεινάν τε ὅ τε Σίλας καὶ ὁ Τιμόθεος ἐκεῖ.
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οἱ δὲ καθιστάνοντες τὸν Παῦλον ἤγαγον ἕως Ἀθηνῶν, καὶ λαβόντες ἐντολὴν πρὸς τὸν Σίλαν καὶ τὸν Τιμόθεον ἵνα ὡς τάχιστα ἔλθωσιν πρὸς αὐτὸν ἐξῄεσαν.
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Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν.
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διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.
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τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι·
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ὅτι τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο. ἐπιλαβόμενοι δὲ αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον, λέγοντες Δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή;
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20
ξενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν·βουλόμεθα οὖν γνῶναι τίνα θέλει ταῦτα εἶναι.
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1
Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον.
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2
σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ·
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διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν.
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ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ
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οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα·
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ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν,
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ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα.
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ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν
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9 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.
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τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν,
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1
καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.
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ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον οἱ δὲ εἶπαν Ἀκουσόμεθά σου περὶ τούτου καὶ πάλιν.
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οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν·
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τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύσιος ὁ Ἀρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις καὶ ἕτεροι σὺν αὐτοῖς.
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1 Μετὰ ταῦτα χωρισθεὶς ἐκ τῶν Ἀθηνῶν ἦλθεν εἰς Κόρινθον.
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καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς,
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καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρʼ αὐτοῖς καὶ ἠργάζοντο, ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ. διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον,
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ἔπειθέν τε Ἰουδαίους καὶ Ἕλληνας.
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Ὡς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σίλας καὶ ὁ Τιμόθεος, συνείχετο τῷ λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις εἶναι τὸν χριστὸν Ἰησοῦν.
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ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι.
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καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς οἰκίαν τινὸς ὀνόματι Τιτίου Ἰούστου σεβομένου τὸν θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ.
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Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο.
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9
Εἶπεν δὲ ὁ κύριος ἐν νυκτὶ διʼ ὁράματος τῷ Παύλῳ Μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς,
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10
διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ.
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Ἐκάθισεν δὲ ἐνιαυτὸν καὶ μῆνας ἓξ διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ.
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Γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς Ἀχαίας κατεπέστησαν οἱ Ἰουδαῖοι ὁμοθυμαδὸν τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα,
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λέγοντες ὅτι Παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν.
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μέλλοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ Γαλλίων πρὸς τοὺς Ἰουδαίους Εἰ μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ Ἰουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν·
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εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθʼ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι.
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καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος.
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ἐπιλαβόμενοι δὲ πάντες Σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν.
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οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάνου.
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οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ Πρίσκιλλα καὶ Ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ θεοῦ.
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βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν Ἀχαίαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος·
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Ἐγένετο δὲ ἐν τῷ τὸν Ἀπολλὼ εἶναι ἐν Κορίνθῳ Παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη ἐλθεῖν εἰς Ἔφεσον καὶ εὑρεῖν τινὰς μαθητάς,
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εἶπέν τε πρὸς αὐτούς Εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες; οἱ δὲ πρὸς αὐτόν Ἀλλʼ οὐδʼ εἰ πνεῦμα ἅγιον ἔστιν ἠκούσαμεν.
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εἶπέν τε Εἰς τί οὖν ἐβαπτίσθητε; οἱ δὲ εἶπαν Εἰς τὸ Ἰωάνου βάπτισμα.
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εἶπεν δὲ Παῦλος Ἰωάνης ἐβάπτισεν βάπτισμα μετανοίας, τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον μετʼ αὐτὸν ἵνα πιστεύσωσιν, τοῦτʼ ἔστιν εἰς τὸν Ἰησοῦν.
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ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ·
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καὶ ἐπιθέντος αὐτοῖς τοῦ Παύλου χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπʼ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον.
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ἦσαν δὲ οἱ πάντες ἄνδρες ὡσεὶ δώδεκα.
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Εἰσελθὼν δὲ εἰς τὴν συναγωγὴν ἐπαρρησιάζετο ἐπὶ μῆνας τρεῖς διαλεγόμενος καὶ πείθων περὶ τῆς βασιλείας τοῦ θεοῦ.
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ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπʼ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου .
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10
τοῦτο δὲ ἐγένετο ἐπὶ ἔτη δύο, ὥστε πάντας τοὺς κατοικοῦντας τὴν Ἀσίαν ἀκοῦσαι τὸν λόγον τοῦ κυρίου, Ἰουδαίους τε καὶ Ἕλληνας.
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1
Δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν Παύλου,
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ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπʼ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι.
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Ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκισ̀τῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει.
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ἦσαν δέ τινος Σκευᾶ Ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες.
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ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς Τὸν μὲν Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ;
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καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπʼ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατʼ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου.
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τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.
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πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν,
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ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε.
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Οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν.
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1
ΩΣ ΔΕ ΕΠΛΗΡΩΘΗ ταῦτα, ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι διελθὼν τὴν Μακεδονίαν καὶ Ἀχαίαν πορεύεσθαι εἰς Ἰεροσόλυμα, εἰπὼν ὅτι Μετὰ τὸ γενέσθαι με ἐκεῖ δεῖ με καὶ Ῥώμην ἰδεῖν.
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ἀποστείλας δὲ εἰς τὴν Μακεδονίαν δύο τῶν διακονούντων αὐτῷ, Τιμόθεον καὶ Ἔραστον, αὐτὸς ἐπέσχεν χρόνον εἰς τὴν Ἀσίαν.
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Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ.
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Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν,
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οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν,
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καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι.
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οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται.
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ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων.
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καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου.
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Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί·
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1
τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον.
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2
ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν.
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3
ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ.
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ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων .
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3
5
καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς;
1
9.
3
6
ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν.
1
9.
3
7
ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν.
1
9.
3
8
εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις.
1
9.
3
9
εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται.
1
9.
40
καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης.
1
9.
4
1
καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.

20.
2
διελθὼν δὲ τὰ μέρη ἐκεῖνα καὶ παρακαλέσας αὐτοὺς λόγῳ πολλῷ ἢλθεν εἰς τὴν Ἑλλάδα,

20.
3
ποιήσας τε μῆνας τρεῖς γενομένης ἐπιβουλῆς αὐτῷ ὑπὸ τῶν Ἰουδαίων μέλλοντι ἀνάγεσθαι εἰς τὴν Συρίαν ἐγένετο γνώμης τοῦ ὑποστρέφειν διὰ Μακεδονίας.

20.
4
συνεί πετο δὲ αὐτῷ Σώπατρος Πύρρου Βεροιαῖος, Θεσσαλονικέων δὲ Ἀρίσταρχος καὶ Σέκουνδος καὶ Γαῖος Δερβαῖος καὶ Τιμόθεος, Ἀσιανοὶ δὲ Τύχικος καὶ Τρόφιμος·

20.
5
οὗτοι δὲ προσελθόντες ἔμενον ἡμᾶς ἐν Τρῳάδι·

20.
6
ἡμεῖς δὲ ἐξεπλεύσαμεν μετὰ τὰς ἡμέρας τῶν ἀζύμων ἀπὸ Φιλίππων, καὶ ἤλθομεν πρὸς αὐτοὺς εἰς τὴν Τρῳάδα ἄχρι ἡμερῶν πέντε, οὗ διετρίψαμεν ἡμέρας ἑπτά.

20.
7
Ἐν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν κλάσαι ἄρτον ὁ Παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσονυκτίου.

20.
8
ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῷ ὑπερῴῳ οὗ ἦμεν συνηγμένοι·

20.
9
καθεζόμενος δέ τις νεανίας ὀνόματι Εὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ διαλεγομένου τοῦ Παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός.

20.

10
καταβὰς δὲ ὁ Παῦλος ἐπέπεσεν αὐτῷ καὶ συνπεριλαβὼν εἶπεν Μὴ θορυβεῖσθε, ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστίν.

20.
1
1
ἀναβὰς δὲ καὶ κλάσας τὸν ἄρτον καὶ γευσάμενος ἐφʼ ἱκανόν τε ὁμιλήσας ἄχρι αὐγῆς οὕτως ἐξῆλθεν.

20.
1
2
ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίως.

20.
1
3
Ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἄσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον, οὕτως γὰρ διατεταγμένος ἦν μέλλων αὐτὸς πεζεύειν.

20.
1
4
ὡς δὲ συνέβαλλεν ἡμ̀ῖν εἰς τὴν Ἄσσον, ἀναλαβόντες αὐτὸν ἤλθομεν εἰς Μιτυλήνην,

20.
1
5
κἀκεῖθεν ἀποπλεύσαντες τῇ ἐπιούσῃ κατηντήσαμεν ἄντικρυς Χίου, τῇ δὲ ἑτέρᾳ παρεβάλομεν εἰς Σάμον, τῇ δὲ ἐχομένῃ ἤλθομεν εἰς Μίλητον·

20.
1
7
Ἀπὸ δὲ τῆς Μιλήτου πέμψας εἰς Ἔφεσον μετεκαλέσατο τοὺς πρεσβυτέρους τῆς ἐκκλησίας.

20.
1
8
ὡς δὲ παρεγένοντο πρὸς αὐτὸν εἶπεν αὐτοῖς Ὑμεῖς ἐπίστασθε ἀπὸ πρώτης ἡμέρας ἀφʼ ἧς ἐπέβην εἰς τὴν Ἀσίαν πῶς μεθʼ ὑμῶν τὸν πάντα χρόνον ἐγενόμην,

20.
1
9
δουλεύων τῷ κυρίῳ μετὰ πάσης ταπεινοφροσύνης καὶ δακρύων καὶ πειρασμῶν τῶν συμβάντων μοι ἐν ταῖς ἐπιβουλαῖς τῶν Ἰουδαίων·

20.

20
ὡς οὐδὲν ὑπεστειλάμην τῶν συμφερόντων τοῦ μὴ ἀναγγεῖλαι ὑμῖν καὶ διδάξαι ὑμᾶς δημοσίᾳ καὶ κατʼ οἴκους,

20.
2
1
διαμαρτυρόμενος Ἰουδαίοις τε καὶ Ἕλλησιν τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν Ἰησοῦν.

20.
2
2
καὶ νῦν ἰδοὺ δεδεμένος ἐγὼ τῷ πνεύματι πορεύομαι εἰς Ἰερουσαλήμ, τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς,

20.
2
3
πλὴν ὅτι τὸ πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεταί μοι λέγον ὅτι δεσμὰ καὶ θλίψεις με μένουσιν·

20.
2
4
ἀλλʼ οὐδενὸς λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῷ ὡς τελειώσω τὸν δρόμον μου καὶ τὴν διακονίαν ἣν ἔλαβον παρὰ τοῦ κυρίου Ἰησοῦ, διαμαρτύρασθαι τὸ εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ.

20.
2
5
καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν·

20.
2
6
διότι μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ ὅτι καθαρός εἰμι ἀπὸ τοῦ αἵματος πάντων,

20.
2
7
οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι πᾶσαν τὴν βουλὴν τοῦ θεοῦ ὑμῖν.

20.
2
8
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.

20.
2
9
ἐγὼ οἶδα ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς μὴ φειδόμενοι τοῦ ποιμνίου,

20.
30
καὶ ἐξ ὑμῶν αὐτῶν ἀναστήσονται ἄνδρες λαλοῦντες διεστραμμένα τοῦ ἀποσπᾷν τοὺς μαθητὰς ὀπίσω ἑαυτῶν·

20.
3
1
διὸ γρηγορεῖτε, μνημονεύοντες

20.
3
2 καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ κυρίῳ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν.

20.
3
3
ἀργυρίου ἢ χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα·

20.
3
4
αὐτοὶ γινώσκετε ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσι μετʼ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται.

20.
3
5
πάντα ὑπέδειξα ὑμῖν ὅτι οὕτως κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων, μνημονεύειν τε τῶν λόγων τοῦ κυρίου Ἰησοῦ ὅτι αὐτὸς εἶπεν Μακάριόν ἐστιν μᾶλλον διδόναι ἢ λαμβάνειν.
2

1.
4
ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά, οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ πνεύματος μὴ ἐπιβαίνειν εἰς Ἰεροσόλυμα.
2

1.
8
τῇ δὲ ἐπαύριον ἐξελθόντες ἤλθαμεν εἰς Καισαρίαν, καὶ εἰσελθόντες εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ ἐμείναμεν παρʼ αὐτῷ.
2

1.
9
τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι.
2
1.

10
Ἐπιμενόντων δὲ ἡμέρας πλείους κατῆλθέν τις ἀπὸ τῆς Ἰουδαίας προφήτης ὀνόματι Ἄγαβος,
2
1.
1
1
καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ Παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον Τὸν ἄνδρα οὗ ἐστὶν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν Ἰερουσαλὴμ οἱ Ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν.
2
1.
1
2
ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς Ἰερουσαλήμ.
2
1.
1
3
τότε ἀπεκρίθη ὁ Παῦλος Τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές μου τὴν καρδίαν; ἐγὼ γὰρ οὐ μόνον δεθῆναι ἀλλὰ καὶ ἀποθανεῖν εἰς Ἰερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου Ἰησοῦ.
2
1.
1
4
μὴ πειθομένου δὲ αὐτοῦ ἡσυχάσαμεν εἰπόντες Τοῦ κυρίου τὸ θέλημα γινέσθω.
2
1.
1
6
συνῆλθον δὲ καὶ τῶν μαθητῶν ἀπὸ Καισαρίας σὺν ἡμῖν, ἄγοντες παρʼ ᾧ ξενισθῶμεν Μνάσωνί τινι Κυπρίῳ, ἀρχαίῳ μαθητῇ.
2
1.
1
7
Γενομένων δὲ ἡμῶν εἰς Ἰεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί.
2
1.
1
8
τῇ δὲ ἐπιούσῃ εἰσῄει ὁ Παῦλος σὺν ἡμῖν πρὸς Ἰάκωβον, πάντες τε παρεγένοντο οἱ πρεσβύτεροι.
2
1.
1
9
καὶ ἀσπασάμενος αὐτοὺς ἐξηγεῖτο καθʼ ἓν ἕκαστον ὧν ἐποίησεν ὁ θεὸς ἐν τοῖς ἔθνεσιν διὰ τῆς διακονίας αὐτοῦ.
2


1.

20
οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεόν, εἶπάν τε αὐτῷ Θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων, καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν·
2

1.
2
1
κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωυσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν.
2


1.
2
2
τί οὖν ἐστίν; πάντως ἀκούσονται ὅτι ἐλήλυθας.
2


1.
2
3
τοῦτο οὖν ποίησον ὅ σοι λέγομεν· εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἀφʼ ἑαυτῶν.
2


1.
2
4
τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπʼ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδὲν ἔστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον.
2


1.
2
5
περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν.
2


1.
2
6
τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά.
2

1.
2
7
Ὡς δὲ ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι, οἱ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι θεασάμενοι αὐτὸν ἐν τῷ ἱερῷ συνέχεον πάντα τὸν ὄχλον καὶ ἐπέβαλαν ἐπʼ αὐτὸν τὰς χεῖρας,
2

1.
2
8
κράζοντες Ἄνδρες Ἰσραηλεῖται, βοηθεῖτε· οὗτός ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχῇ διδάσκων, ἔτι τε καὶ Ἕλληνας εἰσήγαγεν εἰς τὸ ἱερὸν καὶ κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον.
2

1.
3
4
ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ· μὴ δυναμένου δὲ αὐτοῦ γνῶναι τὸ ἀσφαλὲς διὰ τὸν θόρυβον ἐκέλευσεν ἄγεσθαι αὐτὸν εἰς τὴν παρεμβολήν.
2

2.
3
Ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ τοὺς πόδας Γαμαλιήλ, πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστὲ σήμερον,
2

2.
4
ὃς ταύτην τὴν ὁδὸν ἐδίωξα ἄχρι θανάτου, δεσμεύων καὶ παραδιδοὺς εἰς φυλακὰς ἄνδρας τε καὶ γυναῖκας,
2

2.
5
ὡς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον· παρʼ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς Δαμασκὸν ἐπορευόμην ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς Ἰερουσαλὴμ ἵνα τιμωρηθῶσιν.
2

2.
6
Ἐγένετο δέ μοι πορευομένῳ καὶ ἐγγίζοντι τῇ Δαμασκῷ περὶ μεσημβρίαν ἐξαίφνης ἐκ τοῦ οὐρανοῦ περιαστράψαι φῶς ἱκανὸν περὶ ἐμέ,
2

2.
7
ἔπεσά τε εἰς τὸ ἔδαφος καὶ ἤκουσα φωνῆς λεγούσης μοι Σαούλ Σαούλ, τί με διώκεις;
2

2.
8
ἐγὼ δὲ ἀπεκρίθην Τίς εἶ, κύριε; εἶπέν τε πρὸς ἐμέ Ἐγώ εἰμι Ἰησοῦς ὁ Ναζωραῖος ὃν σὺ διώκεις.
2

2.
9
οἱ δὲ σὺν ἐμοὶ ὄντες τὸ μὲν φῶς ἐθεάσαντο τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντός μοι. εἶπον δέ Τί ποιήσω, κύριε;
2
2.

10
ὁ δὲ κύριος εἶπεν πρός με Ἀναστὰς πορεύου εἰς Δαμασκόν, κἀκεῖ σοι λαληθήσεται περὶ πάντων ὧν τέτακταί σοι ποιῆσαι.
2
2.
1
1
ὡς δὲ οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτὸς ἐκείνου, χειραγωγούμενος ὑπὸ τῶν συνόντων μοι ἦλθον εἰς Δαμασκόν.
2
2.
1
2
Ἁνανίας δέ τις ἀνὴρ εὐλαβὴς κατὰ τὸν νόμον, μαρτυρούμενος ὑπὸ πάντων τῶν κατοικούντων Ἰουδαίων,
2
2.
1
3
ἐλθὼν πρὸς ἐμὲ καὶ ἐπιστὰς εἶπέν μοι Σαοὺλ ἀδελφέ, ἀνάβλεψον· κἀγὼ αὐτῇ τῇ ὥρᾳ ἀνέβλεψα εἰς αὐτόν.
2
2.
1
4
ὁ δὲ εἶπεν Ὁ θεὸς τῶν πατέρων ἡμῶν προεχειρίσατό σε γνῶναι τὸ θέλημα αὐτοῦ καὶ ἰδεῖν τὸν δίκαιον καὶ ἀκοῦσαι φωνὴν ἐκ τοῦ στόματος αὐτοῦ,
2
2.
1
5
ὅτι ἔσῃ μάρτυς αὐτῷ πρὸς πάντας ἀνθρώπους ὧν ἑώρακας καὶ ἤκουσας.
2
2.
1
6
καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ.
2
2.
1
7
Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει καὶ ἰδεῖν αὐτὸν λέγοντά μοι
2
2.
1
8
Σπεῦσον καὶ ἔξελθε ἐν τάχει ἐξ Ἰερουσαλήμ, διότι οὐ παραδέξονταί σου μαρτυρίαν περὶ ἐμοῦ.
2
2.
1
9
κἀγὼ εἶπον Κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ·
2
2.

20
καὶ ὅτε ἐξεχύννετο τὸ αἷμα Στεφάνου τοῦ μάρτυρός σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων αὐτόν.
2
2.
2
1
καὶ εἶπεν πρός με Πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἐξαποστελῶ σε.
2
2.
2
2
Ἤκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου καὶ ἐπῆραν τὴν φωνὴν αὐτῶν λέγοντες Αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῇν.
2
2.
2
4
ἐκέλευσεν ὁ χιλίαρχος εἰσάγεσθαι αὐτὸν εἰς τὴν παρεμβολήν, εἴπας μάστιξιν ἀνετάζεσθαι αὐτὸν ἵνα ἐπιγνῷ διʼ ἣν αἰτίαν οὕτως ἐπεφώνουν αὐτῷ.
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ὡς δὲ προέτειναν αὐτὸν τοῖς ἱμᾶσιν εἶπεν πρὸς τὸν ἑστῶτα ἑκατόνταρχον ὁ Παῦλος Εἰ ἄνθρωπον Ῥωμαῖον καὶ ἀκατάκριτον ἔξεστιν ὑμῖν μαστίζειν;
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ἀκούσας δὲ ὁ ἑκατοντάρχης προσελθὼν τῷ χιλιάρχῳ ἀπήγγειλεν λέγων Τί μέλλεις ποιεῖν; ὁ γὰρ ἄνθρωπος οὗτος Ῥωμαῖός ἐστιν.
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Γνοὺς δὲ ὁ Παῦλος ὅτι τὸ ἓν μέρος ἐστὶν Σαδδουκαίων τὸ δὲ ἕτερον Φαρισαίων ἔκραζεν ἐν τῷ συνεδρίῳ Ἄνδρες ἀδελφοί, ἐγὼ Φαρισαῖός εἰμι, υἱὸς Φαρισαίων· περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν κρίνομαι.
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νῦν οὖν ὑμεῖς ἐμφανίσατε τῷ χιλιάρχῳ σὺν τῷ συνεδρίῳ ὅπως καταγάγῃ αὐτὸν εἰς ὑμᾶς ὡς μέλλοντας διαγινώσκειν ἀκριβέστερον τὰ περὶ αὐτοῦ· ἡμεῖς δὲ πρὸ τοῦ ἐγγίσαι αὐτὸν ἕτοιμοί ἐσμεν τοῦ ἀνελεῖν αὐτόν.
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Τὸν ἄνδρα τοῦτον συλλημφθέντα ὑπὸ τῶν Ἰουδαίων καὶ μέλλοντα ἀναιρεῖσθαι ὑπʼ αὐτῶν ἐπιστὰς σὺν τῷ στρατεύματι ἐξειλάμην, μαθὼν ὅτι Ῥωμαῖός ἐστιν,
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ὃν εὗρον ἐγκαλούμενον περὶ ζητημάτων τοῦ νόμου αὐτῶν, μηδὲν δὲ ἄξιον θανάτου ἢ δεσμῶν ἔχοντα ἔγκλημα.
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εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως,
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ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις,
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διʼ ἐτῶν δὲ πλειόνων ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου παρεγενόμην καὶ προσφοράς,
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τοῦ Παύλου ἀπολογουμένου ὅτι Οὔτε εἰς τὸν νόμον τῶν Ἰουδαίων οὔτε εἰς τὸ ἱερὸν οὔτε εἰς Καίσαρά τι ἥμαρτον.
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ὁ Φῆστος δὲ θέλων τοῖς Ἰουδαίοις χάριν καταθέσθαι ἀποκριθεὶς τῷ Παύλῳ εἶπεν Θέλεις εἰς Ἰεροσόλυμα ἀναβὰς ἐκεῖ περὶ τούτων κριθῆναι ἐπʼ ἐμοῦ;
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εἶπεν δὲ ὁ Παῦλος Ἑστὼς ἐπὶ τοῦ βήματος Καίσαρός εἰμι, οὗ με δεῖ κρίνεσθαι. Ἰουδαίους οὐδὲν ἠδίκηκα, ὡς καὶ σὺ κάλλιον ἐπιγινώσκεις.
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εἰ μὲν οὖν ἀδικῶ καὶ ἄξιον θανάτου πέπραχά τι, οὐ παραιτοῦμαι τὸ ἀποθανεῖν· εἰ δὲ οὐδὲν ἔστιν ὧν οὗτοι κατηγοροῦσίν μου, οὐδείς με δύναται αὐτοῖς χαρίσασθαι· Καίσαρα ἐπικαλοῦμαι.
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πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
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περὶ οὗ σταθέντες οἱ κατήγοροι οὐδεμίαν αἰτίαν ἔφερον ὧν ἐγὼ ὑπενόουν πονηρῶν,
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ζητήματα δέ τινα περὶ τῆς ἰδίας δεισιδαιμονίας εἶχον πρὸς αὐτὸν καὶ περί τινος Ἰησοῦ τεθνηκότος, ὃν ἔφασκεν ὁ Παῦλος ζῇν.
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Ἀγρίππας δὲ πρὸς τὸν Φῆστον Ἐβουλόμην καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι. Αὔριον, φησίν, ἀκούσῃ αὐτοῦ.
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καὶ νῦν ἐπʼ ἐλπίδι τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ἕστηκα κρινόμενος,
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εἰς ἣν τὸ δωδεκάφυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα καὶ ἡμέραν λατρεῦον ἐλπίζει καταντῆσαι· περὶ ἧς ἐλπίδος ἐγκαλοῦμαι ὑπὸ Ἰουδαίων, βασιλεῦ·
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τί ἄπιστον κρίνεται παρʼ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;
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πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν.
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ἀλλὰ ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου· εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδές με ὧν τε ὀφθήσομαί σοι,
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ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε ἀνοῖξαι ὀφθαλμοὺς αὐτῶν,
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ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωυσῆς,
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εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν.
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ὁ δὲ Παῦλος Οὐ μαίνομαι, φησίν, κράτιστε Φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι.
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ὁ δὲ Ἀγρίππας πρὸς τὸν Παῦλον Ἐν ὀλίγῳ με πείθεις Χριστιανὸν ποιῆσαι.
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εἶπεν ὁ Παῦλος τῷ ἑκατοντάρχῃ καὶ τοῖς στρατιώταις Ἐὰν μὴ οὗτοι μείνωσιν ἐν τῷ πλοίῳ, ὑμεῖς σωθῆναι οὐ δύνασθε.
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διὸ παρακαλῶ ὑμᾶς μεταλαβεῖν τροφῆς, τοῦτο γὰρ πρὸς τῆς ὑμετέρας σωτηρίας ὑπάρχει· οὐδενὸς γὰρ ὑμῶν θρὶξ ἀπὸ τῆς κεφαλῆς ἀπολεῖται.
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εἴπας δὲ ταῦτα καὶ λαβὼν ἄρτον εὐχαρίστησεν τῷ θεῷ ἐνώπιον πάντων καὶ κλάσας ἤρξατο ἐσθίειν.
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ὁ δὲ ἑκατοντάρχης βουλόμενος διασῶσαι τὸν Παῦλον ἐκώλυσεν αὐτοὺς τοῦ βουλήματος, ἐκέλευσέν τε τοὺς δυναμένους κολυμβᾷν ἀπορίψαντας πρώτους ἐπὶ τὴν γῆν ἐξιέναι,
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συστρέψαντος δὲ τοῦ Παύλου φρυγάνων τι πλῆθος καὶ ἐπιθέντος ἐπὶ τὴν πυράν, ἔχιδνα ἀπὸ τῆς θέρμης ἐξελθοῦσα καθῆψε τῆς χειρὸς αὐτοῦ.
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ὡς δὲ εἶδαν οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς αὐτοῦ, πρὸς ἀλλήλους ἔλεγον Πάντως φονεύς ἐστιν ὁ ἄνθρωπος οὗτος ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη ζῇν οὐκ εἴασεν.
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ὁ μὲν οὖν ἀποτινάξας τὸ θηρίον εἰς τὸ πῦρ ἔπαθεν οὐδὲν κακόν·
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οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρασθαι ἢ καταπίπτειν ἄφνω νεκρόν. ἐπὶ πολὺ δὲ αὐτῶν προσδοκώντων καὶ θεωρούντων μηδὲν ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλόμενοι ἔλεγον
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7 Ἐν δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον ὑπῆρχεν χωρία τῷ πρώτῳ τῆς νήσου ὀνόματι Ποπλίῳ, ὃς ἀναδεξάμενος ἡμᾶς ἡμέρας τρεῖς φιλοφρόνως ἐξένισεν.
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Μετὰ δὲ τρεῖς μῆνας ἀνήχθημεν ἐν πλοίῳ παρακεχειμακότι ἐν τῇ νήσῳ Ἀλεξανδρινῷ, παρασήμῳ Διοσκούροις.
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Ὅτε δὲ εἰσήλθαμεν εἰς Ῥώμην, ἐπετράπη τῷ Παύλῳ μένειν καθʼ ἑαυτὸν σὺν τῷ φυλάσσοντι αὐτὸν στρατιώτῃ.
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Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συνκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς Ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἰεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων,
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οἵτινες ἀνακρίναντές με ἐβούλοντο ἀπολῦσαι διὰ τὸ μηδεμίαν αἰτίαν θανάτου ὑπάρχειν ἐν ἐμοί·
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ἀντιλεγόντων δὲ τῶν Ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα, οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν.
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διὰ ταύτην οὖν τὴν αἰτίαν παρεκάλεσα ὑμᾶς ἰδεῖν καὶ προσλαλῆσαι, εἵνεκεν γὰρ τῆς ἐλπίδος τοῦ Ἰσραὴλ τὴν ἅλυσιν ταύτην περίκειμαι.
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οἱ δὲ πρὸς αὐτὸν εἶπαν Ἡμεῖς οὔτε γράμματα περὶ σοῦ ἐδεξάμεθα ἀπὸ τῆς Ἰουδαίας, οὔτε παραγενόμενός τις τῶν ἀδελφῶν ἀπήγγειλεν ἢ ἐλάλησέν τι περὶ σοῦ πονηρόν.
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ἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς, περὶ μὲν γὰρ τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστὶν ὅτι πανταχοῦ ἀντιλέγεται.
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Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας.
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Καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις οἱ δὲ ἠπίστουν,
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ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ Παύλου ῥῆμα ἓν ὅτι Καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαίου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν
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λέγων
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γνωστὸν οὖν ὑμῖν ἔστω ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται. ' None
sup>
1.
1 The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach,

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until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. ' "

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To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. "
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Being assembled together with them, he charged them, "Don\'t depart from Jerusalem, but wait for the promise of the Father, which you heard from me.

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For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now."

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Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel?"

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He said to them, "It isn\'t for you to know times or seasons which the Father has set within His own authority.

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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."

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When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.
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While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing,
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who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky."' "
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Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away. " 1.
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When they had come in, they went up into the upper room, where they were staying; that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.
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All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers.
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In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said,
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"Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus.
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For he was numbered with us, and received his portion in this ministry.
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Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. ' "
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It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' "

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For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' "
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of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us,


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beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection."


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They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias.


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They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen


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to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place."


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They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. ' "
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Now when the day of Pentecost had come, they were all with one accord in one place.
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Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting.

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Tongues like fire appeared and were distributed to them, and it sat on each one of them.

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They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.

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Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky.

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When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language.

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They were all amazed and marveled, saying to one another, "Behold, aren\'t all these who speak Galileans?

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How do we hear, everyone in our own native language?

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Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia,
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Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
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Cretans and Arabians: we hear them speaking in our languages the mighty works of God!"
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Others, mocking, said, "They are filled with new wine."
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But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. ' "
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For these aren't drunken, as you suppose, seeing it is only the third hour of the day. " 2.
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But this is what has been spoken through the prophet Joel: ' "
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'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.
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Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
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I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke.
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The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. ' "
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It will be, that whoever will call on the name of the Lord will be saved.' " 2.
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"You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know,
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him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;
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whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. ' "
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For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. " 2.
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Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope;
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Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. ' "
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You made known to me the ways of life. You will make me full of gladness with your presence.' " 2.
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"Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day.


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Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne,

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he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay.

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This Jesus God raised up, whereof we all are witnesses.


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Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear.


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For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand,


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Until I make your enemies the footstool of your feet."\

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"Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified."


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Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?"


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Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.


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For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself."


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With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!"

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Then those who gladly received his word were baptized. There were added that day about three thousand souls. ' "

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They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. "

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Fear came on every soul, and many wonders and signs were done through the apostles.


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All who believed were together, and had all things common.


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They sold their possessions and goods, and distributed them to all, according as anyone had need.


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Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,
3.
1
Peter and John were going up into the temple at the hour of prayer, the ninth hour.
3.
2
A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. " 3.
3
Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy.

3.
4
Peter, fastening his eyes on him, with John, said, "Look at us."

3.
5
He listened to them, expecting to receive something from them.

3.
6
But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk!"

3.
7
He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength.

3.
8
Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God.

3.
9
All the people saw him walking and praising God.
3.

10
They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him.
3.
1
2
When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk?
3.
1
3
The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him.
3.
1
4
But you denied the Holy and Righteous One, and asked for a murderer to be granted to you,
3.
1
5
and killed the Prince of life, whom God raised from the dead, whereof we are witnesses.
3.
1
6
By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all.
3.
1
7
"Now, brothers, I know that you did this in ignorance, as did also your rulers.
3.
1
8
But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled.
3.
1
9
"Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord, ' "
3.

20
and that he may send Christ Jesus, who was ordained for you before,
3.
2
1
whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. ' "
3.
2
2
For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. " "
3.
2
3
It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' " 3.
2
4
Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. ' "
3.
2
5
You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' " 3.
2
6
God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness."
4.
1
As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them,
4.
2
being upset because they taught the people and proclaimed in Jesus the resurrection from the dead.
4.
3
They laid hands on them, and put them in custody until the next day, for it was now evening.
4.
4
But many of those who heard the word believed, and the number of the men came to be about five thousand.

4.
5
It happened in the morning, that their rulers, elders, and scribes were gathered together in Jerusalem.

4.
6
Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest.

4.
7
When they had stood them in the midst, they inquired, "By what power, or in what name, have you done this?"

4.
8
Then Peter, filled with the Holy Spirit, said to them, "You rulers of the people, and elders of Israel,

4.
9
if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, ' "
4.

10
be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. ' "
4.
1
1
He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' " 4.
1
2
There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved!"
4.
1
3
Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus.
4.
1
4
Seeing the man who was healed standing with them, they could say nothing against it.
4.
1
5
But when they had commanded them to go aside out of the council, they conferred among themselves,
4.
1
6
saying, "What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can\'t deny it.
4.
1
7
But so that this spreads no further among the people, let\'s threaten them, that from now on they don\'t speak to anyone in this name."
4.
1
8
They called them, and charged them not to speak at all nor teach in the name of Jesus.
4.
1
9
But Peter and John answered them, "Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves,
4.

20
for we can\'t help telling the things which we saw and heard."
4.
2
1
They, when they had further threatened them, let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done.
4.
2
2
For the man was more than forty years old, on whom this miracle of healing was performed.
4.
2
4
They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; ' "
4.
2
5
who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? " "
4.
2
6
The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' " 4.
2
7
For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together
4.
2
8
to do whatever your hand and your council foreordained to happen.
4.
2
9
Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,
4.
3
6
Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race, ' "
4.
3
7
having a field, sold it, and brought the money and laid it at the apostles' feet. " 5.
1
2
By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. " 5.
1
3
None of the rest dared to join them, however the people honored them.
5.
1
4
More believers were added to the Lord, multitudes of both men and women.
5.
1
6
Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed.
5.
1
7
But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy,
5.
1
8
and laid hands on the apostles, and put them in public custody.
5.
1
9
But an angel of the Lord opened the prison doors by night, and brought them out, and said,
5.

20
"Go stand and speak in the temple to the people all the words of this life."
5.
2
1
When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. ' "
5.
2
2
But the officers who came didn't find them in the prison. They returned and reported, " 5.
2
3
"We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside!"
5.
2
4
Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this.
5.
2
5
One came and told them, "Behold, the men whom you put in prison are in the temple, standing and teaching the people."
5.
2
6
Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them.
5.
2
7
When they had brought them, they set them before the council. The high priest questioned them,
5.
2
8
saying, "Didn\'t we strictly charge you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to bring this man\'s blood on us."
5.
2
9
But Peter and the apostles answered, "We must obey God rather than men.
5.
30
The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.
5.
3
1
God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins.
5.
3
2
We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him."
5.
3
3
But they, when they heard this, were cut to the heart, and determined to kill them.
5.
3
4
But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while.
5.
3
5
He said to them, "You men of Israel, be careful concerning these men, what you are about to do.
5.
3
6
For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing.
5.
3
7
After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad.
5.
3
8
Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown.
5.
3
9
But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!"
5.
40
They agreed with him. Summoning the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go.
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. ' "
6.
2
The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables.
6.
3
Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business.
6.
4
But we will continue steadfastly in prayer and in the ministry of the word."
6.
5
These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch;
6.
6
whom they set before the apostles. When they had prayed, they laid their hands on them.

6.
7
The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith.

6.
8
Stephen, full of faith and power, performed great wonders and signs among the people.

6.
9
But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen.
6.

10
They weren't able to withstand the wisdom and the Spirit by which he spoke. " 6.
1
3
and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law.
6.
1
4
For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us."
7.
1
The high priest said, "Are these things so?"
7.
2
He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, ' "
7.
3
and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' " 7.
4
Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. ' "
7.
5
He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. ' "
7.
6
God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. ' "
7.
7
'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' "
7.
8
He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs.

7.
9
"The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him,
7.

10
and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house.
7.
1
7
"But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, ' "
7.
1
8
until there arose a different king, who didn't know Joseph. " "
7.
1
9
The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. " 7.

20
At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. " "
7.
2
1
When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. " 7.
2
2
Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. ' "
7.
2
5
He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. " "
7.
2
7
But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? " "
7.
2
8
Do you want to kill me, as you killed the Egyptian yesterday?' " "
7.
30
"When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush.
7.
3
1
When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, ' "
7.
3
2
'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. " "
7.
3
3
The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. " "
7.
3
4
I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' " 7.
3
5
"This Moses, whom they refused, saying, \'Who made you a ruler and a judge?\' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. ' "
7.
3
7
This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' " 7.
3
8
This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, ' "
7.
3
9
to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt , " 7.
40
saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' " 7.
4
1
They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. ' "
7.
4
2
But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? " "
7.
4
3
You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' " "
7.
4
8
However, the Most High doesn't dwell in temples made with hands, as the prophet says, " "
7.
4
9
'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? " 7.
50
Didn't my hand make all these things?' " 7.
5
1
"You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. ' "
7.
5
2
Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. " 7.
5
3
You received the law as it was ordained by angels, and didn\'t keep it!"
7.
5
5
But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
7.
5
6
and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!"
7.
5
8
They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul.
8.
1
Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles.
8.
4
Therefore those who were scattered abroad went around preaching the word.
8.
5
Philip went down to the city of Samaria, and proclaimed to them the Christ.
8.
6
The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did.
8.
7
For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed.
8.
8
There was great joy in that city.

8.
9
But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one,
8.

10
to whom they all listened, from the least to the greatest, saying, "This man is that great power of God."
8.
1
1
They listened to him, because for a long time he had amazed them with his sorceries.
8.
1
2
But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
8.
1
3
Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed.
8.
1
4
Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them,
8.
1
5
who, when they had come down, prayed for them, that they might receive the Holy Spirit;
8.
1
6
for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus.
8.
1
7
Then they laid their hands on them, and they received the Holy Spirit. ' "
8.
1
8
Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, " 8.
1
9
saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit."
8.

20
But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! ' "
8.
2
1
You have neither part nor lot in this matter, for your heart isn't right before God. " 8.
2
2
Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you.
8.
2
3
For I see that you are in the gall of bitterness and in the bondage of iniquity."
8.
2
4
Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me."
8.
2
5
They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans.
8.
2
6
But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert."
8.
2
7
He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship.
8.
2
8
He was returning and sitting in his chariot, and was reading the prophet Isaiah.
8.
2
9
The Spirit said to Philip, "Go near, and join yourself to this chariot."
8.
30
Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?"
8.
3
1
He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him.
8.
3
2
Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth.
8.
3
3
In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth."
8.
3
4
The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?"
8.
3
5
Philip opened his mouth, and beginning from this Scripture, preached to him Jesus.
8.
3
6
As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?"
8.
3
8
He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. ' "
8.
3
9
When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. " 8.
40
But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea.
9.
1
But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest,
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.
3
As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him.
9.
4
He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?"
9.
5
He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting.
9.
6
But rise up, and enter into the city, and you will be told what you must do."
9.
7
The men who traveled with him stood speechless, hearing the voice, but seeing no one.
9.
8
Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus.
9.
9
He was without sight for three days, and neither ate nor drank. '
9.

10
Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it\'s me, Lord."
9.
1
5
But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel.
9.
1
7
Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit."
9.
1
9
He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus.
9.

20
Immediately in the synagogues he proclaimed the Christ, that he is the Son of God.
9.
2
1
All who heard him were amazed, and said, "Isn\'t this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!"
9.
2
2
But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ.
9.
2
3
When many days were fulfilled, the Jews conspired together to kill him,
9.
2
4
but their plot became known to Saul. They watched the gates both day and night that they might kill him,
9.
2
5
but his disciples took him by night, and let him down through the wall, lowering him in a basket.
9.
2
6
When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple.
9.
2
7
But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus.
9.
2
8
He was with them going in and going out at Jerusalem,
9.
2
9
preaching boldly in the name of the Lord. He spoke and disputed against the Grecian Jews, but they were seeking to kill him.
9.
30
When the brothers knew it, they brought him down to Caesarea, and sent him out to Tarsus.
9.
3
1
So the assemblies throughout all Judea and Galilee and Samaria had peace, and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit.
9.
3
6
Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did.
9.
3
7
It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber.
9.
3
8
As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them.
9.
3
9
Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them.
9.
40
Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up.
9.
4
1
He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive.
9.
4
2
It became known throughout all Joppa, and many believed in the Lord.

10.
1
Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment,

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a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God.

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At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius!"

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He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God.

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Now send men to Joppa, and get Simon, who is surnamed Peter.

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He lodges with one Simon, a tanner, whose house is by the seaside."

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When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually.

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Having explained everything to them, he sent them to Joppa.

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Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon.

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He became hungry and desired to eat, but while they were preparing, he fell into a trance.

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He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth,

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in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky.

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A voice came to him, "Rise, Peter, kill and eat!"

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But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean."

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A voice came to him again the second time, "What God has cleansed, you must not make unholy."

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This was done three times, and immediately the vessel was received up into heaven. ' "

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Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate, "
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and called and asked whether Simon, who was surnamed Peter, was lodging there.

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While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you.

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But arise, get down, and go with them, doubting nothing; for I have sent them."

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Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come?"

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They said, "Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say.

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So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him.

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On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends.

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When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him.

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But Peter raised him up, saying, "Stand up! I myself am also a man."

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As he talked with him, he went in and found many gathered together.

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He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn\'t call any man unholy or unclean.

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Therefore also I came without complaint when I was sent for. I ask therefore, why did you send for me?"

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Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing, ' "

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and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God. " "

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Send therefore to Joppa, and summon Simon, who is surnamed Peter. He lodges in the house of Simon a tanner, by the seaside. When he comes, he will speak to you.' "
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Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God."

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Peter opened his mouth and said, "Truly I perceive that God doesn\'t show favoritism;

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The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all --

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that spoken word you yourselves know, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached;

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even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him.

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We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree.

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God raised him up the third day, and gave him to be revealed,

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not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead.

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He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead.

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All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins."

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While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word.

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They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles.

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For they heard them speak with other languages and magnify God. Then Peter answered,

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"Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized?"

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He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.
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Now the apostles and the brothers who were in Judea heard that the Gentiles had also received the word of God. ' "
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When Peter had come up to Jerusalem, those who were of the circumcision contended with him,
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saying, "You went in to uncircumcised men, and ate with them!"
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But I said, 'Not so, Lord, for nothing unholy or unclean has ever entered into my mouth.' " "
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But a voice answered me the second time out of heaven, 'What God has cleansed, don't you make unholy.' " 1
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The Spirit told me to go with them, without discriminating. These six brothers also accompanied me, and we entered into the man's house. " 1
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As I began to speak, the Holy Spirit fell on them, even as on us at the beginning. ' "
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I remembered the word of the Lord, how he said, 'John indeed baptized in water, but you will be baptized in the Holy Spirit.' " 1
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If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God?"
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When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life!"
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But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Greeks, preaching the Lord Jesus.
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who, when he had come, and had seen the grace of God, was glad. He exhorted them all, that with purpose of heart they would remain near to the Lord.
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For he was a good man, and full of the Holy Spirit and of faith, and many people were added to the Lord.
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When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch.
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Now in these days, prophets came down from Jerusalem to Antioch.
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One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius.
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The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea;
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which they also did, sending it to the elders by the hands of Barnabas and Saul. ' "
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Now about that time, Herod the king stretched out his hands to oppress some of the assembly.
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He killed James, the brother of John, with the sword.
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When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread.
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When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover.
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Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him.
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The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison.
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Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands.
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The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me."' "
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He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. " 1
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When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him.
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When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting."
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Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying.
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When Peter knocked at the door of the gate, a maid named Rhoda came to answer. ' "
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When she recognized Peter's voice, she didn't open the gate for joy, but ran in, and reported that Peter stood before the gate. " 1
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They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel."
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But Peter continued knocking. When they had opened, they saw him, and were amazed.
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But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, "Tell these things to James, and to the brothers." He departed, and went to another place.
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But the word of God grew and multiplied.
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Barnabas and Saul returned to Jerusalem, when they had fulfilled their service, also taking with them John whose surname was Mark.
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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.
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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."
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Then, when they had fasted and prayed and laid their hands on them, they sent them away.
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So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus.
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When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant.
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When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus,
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who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God.
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But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith.
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But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him,
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and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord?
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Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand.
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Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
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But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down.
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After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
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Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen.
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The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it.
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For about the time of forty years he put up with them in the wilderness.
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When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years.
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After these things he gave them judges until Samuel the prophet.
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Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. ' "
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When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' " "
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From this man's seed, God has brought salvation to Israel according to his promise, " 1
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before his coming, when John had first preached the baptism of repentance to all the people of Israel. ' "
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As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' " 1
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Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. ' "
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For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. " 1
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Though they found no cause for death, they still asked Pilate to have him killed.
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When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb.
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But God raised him from the dead,
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and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people.
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We bring you good news of the promise made to the fathers, ' "
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that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' " 1
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"Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: \'I will give you the holy and sure blessings of David.\ "
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Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' " 1
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For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay.
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But he whom God raised up saw no decay.
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Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins,
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and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.
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Beware therefore, lest that come on you which is spoken in the prophets:
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\'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.\'"
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So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath.
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Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God.
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The next Sabbath almost the whole city was gathered together to hear the word of God.
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But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.
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Paul and Barnabas spoke out boldly, and said, "It was necessary that God\'s word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.
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For so has the Lord commanded us, saying, \'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.\'"
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As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. ' "
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The Lord's word was spread abroad throughout all the region. " 1

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But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders.
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But they shook off the dust of their feet against them, and came to Iconium.
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The disciples were filled with joy with the Holy Spirit.
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It happened in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed.
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But the disobedient Jews stirred up and embittered the souls of the Gentiles against the brothers.
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But the multitude of the city was divided. Part sided with the Jews, and part with the apostles. ' "
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At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. " 1

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He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole,
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said with a loud voice, "Stand upright on your feet!" He leaped up and walked.
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When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men!"
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They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker.
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The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes.
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But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out,
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"Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them;
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who in the generations gone by allowed all the nations to walk in their own ways.
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Yet he didn\'t leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness."
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Even saying these things, they hardly stopped the multitudes from making a sacrifice to them.
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But some Jews from Antioch and Iconium came there, and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead.
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But as the disciples stood around him, he rose up, and entered into the city. On the next day he went out with Barnabas to Derbe.
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confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God.
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When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed.
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Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can\'t be saved."
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Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question.
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They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers.
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When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them.
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But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses."
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The apostles and the elders were gathered together to see about this matter.
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When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe.
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God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us.
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He made no distinction between us and them, cleansing their hearts by faith.
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Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear?
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But we believe that we are saved through the grace of the Lord Jesus, just as they are."
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All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them.
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After they were silent, James answered, "Brothers, listen to me.
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Simeon has reported how God first visited the Gentiles, to take out of them a people for his name.
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This agrees with the words of the prophets. As it is written, ' "
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'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up, " 1
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That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. ' "
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All his works are known to God from eternity.' " 1
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"Therefore my judgment is that we don\'t trouble those from among the Gentiles who turn to God,
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but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.
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For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
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Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers.
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They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. ' "
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Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; " 1
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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,
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men who have risked their lives for the name of our Lord Jesus Christ.
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We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth.
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For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:
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that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."
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When they had read it, they rejoiced for the consolation.
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Judas and Silas, also being prophets themselves, encouraged the brothers with many words, and strengthened them.
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But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also. ' "
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But Paul didn't think that it was a good idea to take with them someone who withdrew from them from Pamphylia, and didn't go with them to do the work. " 1
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Then there arose a sharp contention, so that they separated from each other. Barnabas took Mark with him, and sailed away to Cyprus,
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He came to Derbe and Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess who believed; but his father was a Greek.
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As they went on their way through the cities, they delivered the decrees to them to keep which had been ordained by the apostles and elders who were at Jerusalem.
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When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia. ' "
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When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn't allow them. " 1
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When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them.
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Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis;
1
6.
1
2
and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city.
1
6.
1
3
On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together.
1
6.
1
4
A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul.
1
6.
1
5
When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us.
1
6.
1
6
It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling.
1
6.
1
7
The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!"
1
6.
1
8
This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour.
1
6.
1
9
But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers.
1
6.

20
When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city,
1
6.
2
1
and set forth customs which it is not lawful for us to accept or to observe, being Romans."
1
6.
2
2
The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods.
1
6.
2
3
When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely,
1
6.
2
4
who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks.
1
6.
2
5
But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. ' "
1
6.
2
6
Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened. " 1
6.
2
7
The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped.
1
6.
2
8
But Paul cried with a loud voice, saying, "Don\'t harm yourself, for we are all here!"
1
6.
2
9
He called for lights and sprang in, and, fell down trembling before Paul and Silas,
1
6.
30
and brought them out and said, "Sirs, what must I do to be saved?"
1
6.
3
1
They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household."
1
6.
3
2
They spoke the word of the Lord to him, and to all who were in his house.
1
6.
3
3
He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household.
1
6.
3
4
He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God.
1
6.
3
7
But Paul said to them, "They have beaten us publicly, without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most assuredly, but let them come themselves and bring us out!"
1
7.
1
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
1
7.
2
Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures,
1
7.
3
explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ."
1
7.
4
Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women.
1
7.
5
But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people.
1
7.
6
When they didn\'t find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also,
1
7.
7
whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!"
1

7.
8
The multitude and the rulers of the city were troubled when they heard these things.
1

7.
9
When they had taken security from Jason and the rest, they let them go.
1
7.

10
The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue.
1
7.
1
1
Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so.
1
7.
1
2
Many of them therefore believed; also of the Greek women of honorable estate, and not a few men.
1
7.
1
3
But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes.
1
7.
1
4
Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there.
1
7.
1
5
But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him with all speed, they departed.
1
7.
1
6
Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols.
1
7.
1
7
So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him.
1
7.
1
8
Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection.
1
7.
1
9
They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you?
1
7.

20
For you bring certain strange things to our ears. We want to know therefore what these things mean."
1
7.
2
1
Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing.
1
7.
2
2
Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. ' "
1
7.
2
3
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. " 1
7.
2
4
The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "
1
7.
2
5
neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " 1
7.
2
6
He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation,
1
7.
2
7
that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ' "
1
7.
2
8
'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.' " 1
7.
2
9
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.
1
7.
30
The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent,
1
7.
3
1
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."
1
7.
3
2
Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this."
1
7.
3
3
Thus Paul went out from among them.
1
7.
3
4
But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
1
8.
1
After these things Paul departed from Athens, and came to Corinth.
1
8.
2
He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them,
1
8.
3
and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers.
1
8.
4
He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks.
1
8.
5
But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ.
1
8.
6
When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!"
1
8.
7
He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue.
1
8.
8
Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized.
1

8.
9
The Lord said to Paul in the night by a vision, "Don\'t be afraid, but speak and don\'t be silent;
1
8.

10
for I am with you, and no one will attack you to harm you, for I have many people in this city."
1
8.
1
1
He lived there a year and six months, teaching the word of God among them.
1
8.
1
2
But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat,
1
8.
1
3
saying, "This man persuades men to worship God contrary to the law."
1
8.
1
4
But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you;
1
8.
1
5
but if they are questions about words and names and your own law, look to it yourselves. For I don\'t want to be a judge of these matters."
1
8.
1
6
He drove them from the judgment seat. ' "
1
8.
1
7
Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. " 1
8.
2
5
This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John.
1
8.
2
6
He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.
1
8.
2
7
When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace;
1
9.
1
It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples.
1
9.
2
He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven\'t even heard that there is a Holy Spirit."
1
9.
3
He said, "Into what then were you baptized?"They said, "Into John\'s baptism."' "
1
9.
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."
1
9.
5
When they heard this, they were baptized into the name of the Lord Jesus.
1
9.
6
When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied.
1
9.
7
They were about twelve men in all.
1
9.
8
He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God.
1
9.
9
But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
1
9.

10
This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks.
1
9.
1
1
God worked special miracles by the hands of Paul,
1
9.
1
2
so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out.
1
9.
1
3
But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches."
1
9.
1
4
There were seven sons of one Sceva, a Jewish chief priest, who did this.
1
9.
1
5
The evil spirit answered, "Jesus I know, and Paul I know, but who are you?"
1
9.
1
6
The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded.
1
9.
1
7
This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified.
1
9.
1
8
Many also of those who had believed came, confessing, and declaring their deeds.
1
9.
1
9
Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver.
1
9.

20
So the word of the Lord was growing and becoming mighty.
1
9.
2
1
Now after these things had ended, Paul determined in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome."
1
9.
2
2
Having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while.
1
9.
2
3
About that time there arose no small stir concerning the Way.
1
9.
2
4
For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen,
1
9.
2
5
whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth.
1
9.
2
6
You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands.
1
9.
2
7
Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships."
1
9.
2
8
When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!"' "
1
9.
2
9
The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. " 1
9.
30
When Paul wanted to enter in to the people, the disciples didn't allow him. " 1
9.
3
1
Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. ' "
1
9.
3
2
Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. " 1
9.
3
3
They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people.
1
9.
3
4
But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!"
1
9.
3
5
When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn\'t know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? ' "
1
9.
3
6
Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. " 1
9.
3
7
For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess.
1
9.
3
8
If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another.
1
9.
3
9
But if you seek anything about other matters, it will be settled in the regular assembly.
1
9.
40
For indeed we are in danger of being accused concerning this day\'s riot, there being no cause. Concerning it, we wouldn\'t be able to give an account of this commotion."
1
9.
4
1
When he had thus spoken, he dismissed the assembly.

20.
2
When he had gone through those parts, and had encouraged them with many words, he came into Greece. ' "

20.
3
When he had spent three months there, and a plot was made against him by Jews as he was about to set sail for Syria, he determined to return through Macedonia.

20.
4
These accompanied him as far as Asia: Sopater of Beroea; Aristarchus and Secundus of the Thessalonians; Gaius of Derbe; Timothy; and Tychicus and Trophimus of Asia.

20.
5
But these had gone ahead, and were waiting for us at Troas.

20.
6
We sailed away from Philippi after the days of Unleavened Bread, and came to them at Troas in five days, where we stayed seven days.

20.
7
On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight.

20.
8
There were many lights in the upper chamber where we were gathered together.

20.
9
A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead.

20.

10
Paul went down, and fell on him, and embracing him said, "Don\'t be troubled, for his life is in him."

20.
1
1
When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed.

20.
1
2
They brought the boy alive, and were not a little comforted.

20.
1
3
But we who went ahead to the ship set sail for Assos, there intending to take in Paul, for he had so arranged, intending himself to go by land.

20.
1
4
When he met us at Assos, we took him in, and came to Mitylene.

20.
1
5
Sailing from there, we came the following day opposite Chios. The next day we touched at Samos and stayed at Trogyllium, and the day after we came to Miletus.

20.
1
7
From Miletus he sent to Ephesus, and called to himself the elders of the assembly.

20.
1
8
When they had come to him, he said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you all the time,

20.
1
9
serving the Lord with all humility, with many tears, and with trials which happened to me by the plots of the Jews;

20.

20
how I didn't shrink from declaring to you anything that was profitable, teaching you publicly and from house to house, "
20.
2
1
testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ.

20.
2
2
Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there;

20.
2
3
except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. ' "

20.
2
4
But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the gospel of the grace of God. "
20.
2
5
Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more.

20.
2
6
Therefore I testify to you this day that I am clean from the blood of all men, ' "

20.
2
7
for I didn't shrink from declaring to you the whole counsel of God. "
20.
2
8
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.

20.
2
9
For I know that after my departure, vicious wolves will enter in among you, not sparing the flock.

20.
30
Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them. ' "

20.
3
1
Therefore watch, remembering that for a period of three years I didn't cease to admonish everyone night and day with tears. "
20.
3
2
Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. ' "

20.
3
3
I coveted no one's silver, or gold, or clothing. "
20.
3
4
You yourselves know that these hands ministered to my necessities, and to those who were with me.

20.
3
5
In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, \'It is more blessed to give than to receive.\'"
2

1.
4
Having found disciples, we stayed there seven days. These said to Paul through the Spirit, that he should not go up to Jerusalem. ' "
2

1.
8
On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. " 2

1.
9
Now this man had four virgin daughters who prophesied. ' "
2
1.

10
As we stayed there some days, a certain prophet named Agabus came down from Judea.
2
1.
1
1
Coming to us, and taking Paul\'s belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: \'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.\'"
2
1.
1
2
When we heard these things, both we and they of that place begged him not to go up to Jerusalem.
2
1.
1
3
Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus."
2
1.
1
4
When he would not be persuaded, we ceased, saying, "The Lord\'s will be done."
2
1.
1
6
Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay.
2
1.
1
7
When we had come to Jerusalem, the brothers received us gladly.
2
1.
1
8
The day following, Paul went in with us to James; and all the elders were present.
2
1.
1
9
When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry.
2


1.

20
They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law.
2

1.
2
1
They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs.
2


1.
2
2
What then? The assembly must certainly meet, for they will hear that you have come.
2


1.
2
3
Therefore do what we tell you. We have four men who have a vow on them.
2


1.
2
4
Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law.
2


1.
2
5
But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality."
2


1.
2
6
Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.
2

1.
2
7
When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him,
2

1.
2
8
crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place!"' "
2

1.
3
4
Some shouted one thing, and some another, among the crowd. When he couldn't find out the truth because of the noise, he commanded him to be brought into the barracks. " 2

2.
3
"I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day.
2

2.
4
I persecuted this Way to the death, binding and delivering into prisons both men and women.
2

2.
5
As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished.
2

2.
6
It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me. ' "
2

2.
7
I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' " "
2

2.
8
I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' " 2

2.
9
"Those who were with me indeed saw the light and were afraid, but they didn\'t understand the voice of him who spoke to me.
2
2.

10
I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' " "
2
2.
1
1
When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. " 2
2.
1
2
One Aias, a devout man according to the law, well reported of by all the Jews who lived there, ' "
2
2.
1
3
came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him. " "
2
2.
1
4
He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. " 2
2.
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For you will be a witness for him to all men of what you have seen and heard. ' "
2
2.
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Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' " 2
2.
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"It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, ' "
2
2.
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and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' " "
2
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I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. " "
2
2.

20
When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' " 2
2.
2
1
"He said to me, \'Depart, for I will send you out far from here to the Gentiles.\'"
2
2.
2
2
They listened to him until he said that, then they lifted up their voice, and said, "Rid the earth of this fellow, for he isn\'t fit to live!"
2
2.
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the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that.
2
2.
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When they had tied him up with thongs, Paul asked the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and not found guilty?"
2
2.
2
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When the centurion heard it, he went to the commanding officer and told him, "Watch what you are about to do, for this man is a Roman!"
2

3.
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But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!"
2
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Now therefore, you with the council inform the commanding officer that he should bring him down to you tomorrow, as though you were going to judge his case more exactly. We are ready to kill him before he comes near."
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"This man was seized by the Jews, and was about to be killed by them, when I came with the soldiers and rescued him, having learned that he was a Roman.
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I found him to be accused about questions of their law, but to have nothing laid to his charge worthy of death or of bonds.
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For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.
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But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets;
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Now after some years, I came to bring gifts to the needy to my nation, and offerings;
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while he said in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all."
2
5.
9
But Festus, desiring to gain favor with the Jews, answered Paul and said, "Will you go up to Jerusalem, and there be judged of these things before me?"' "
2
5.

10
But Paul said, "I am standing before Caesar\'s judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know very well.
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5.
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1
For if I have done wrong, and have committed anything worthy of death, I don\'t refuse to die; but if none of those things is true that these accuse me of, no one can give me up to them. I appeal to Caesar!"
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To whom I answered that it is not the custom of the Romans to give up any man to destruction, before the accused have met the accusers face to face, and have had opportunity to make his defense concerning the matter laid against him.
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Concerning whom, when the accusers stood up, they brought no charge of such things as I supposed;
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but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive.
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5.
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Agrippa said to Festus, "I also would like to hear the man myself.""Tomorrow," he said, "you will hear him."
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Now I stand here to be judged for the hope of the promise made by God to our fathers,
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which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa!
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Why is it judged incredible with you, if God does raise the dead?
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When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' " 2
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But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you;
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delivering you from the people, and from the Gentiles, to whom I send you,
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Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come,
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how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles."
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But he said, "I am not crazy, most excellent Festus, but boldly declare words of truth and reasonableness.
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Agrippa said to Paul, "With a little persuasion are you trying to make me a Christian?"
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1
Paul said to