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subject book bibliographic info
conflict Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 204, 210, 464
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 13, 14, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99
Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 46, 113, 126, 127, 129, 130, 137, 138, 139, 141, 142, 143, 147, 158, 159, 160, 161, 162, 163, 164, 166, 182, 184, 213, 248, 253, 256, 261, 268, 287, 297
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150, 174, 176, 178, 189, 191, 196
Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 70, 73
Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 8, 13, 19, 20, 91, 102, 107, 125, 222
Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 24, 25, 26, 29, 93, 183
Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 20, 21, 29
Vlassopoulos (2021), Historicising Ancient Slavery, 145, 146
conflict, alexander, in arian Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 247, 249
conflict, among greeks internal, stasis Isaac (2004), The invention of racism in classical antiquity, 114, 281
conflict, among minor characters Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 306, 307, 308, 309, 310, 311
conflict, among, giants Stuckenbruck (2007), 1 Enoch 91-108, 89, 136, 367, 431, 432, 555
conflict, among, greeks/hellenes Gruen (2020), Ethnicity in the Ancient World - Did it matter, 43
conflict, among, rabbis Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 66, 67, 68, 69, 77
conflict, among, sinners/wicked ones Stuckenbruck (2007), 1 Enoch 91-108, 433
conflict, and harmony, in cosmos Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 29, 30
conflict, apocalypse of paul, nestorian Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 309
conflict, as cause of martyrdom, christian martyrdom discourse, religious Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 45
conflict, as interaction Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 77, 194, 195
conflict, babrius, fables of moral Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 312, 313, 314
conflict, bavli, aqiba-gamliel Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 180
conflict, between agrippina the elder and tiberius, tacitus, p. [?] cornelius tacitus Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 200, 201
conflict, between brothers Stuckenbruck (2007), 1 Enoch 91-108, 389, 426, 429, 430, 431, 432, 433
conflict, between consuls and people Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 19
conflict, between fathers and sons Stuckenbruck (2007), 1 Enoch 91-108, 389, 430, 432
conflict, between jesus and judaism, mark, reasons for Bickerman and Tropper (2007), Studies in Jewish and Christian History, 727, 728, 735
conflict, between jews and christians under theoderic in ravenna Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 322, 323
conflict, between mardocheus and aman, mardocheus Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 153
conflict, between mothers and infants Stuckenbruck (2007), 1 Enoch 91-108, 386, 387, 388, 389, 390, 430, 431
conflict, between publicani and governor in syria Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 15, 22
conflict, between, neighbour Stuckenbruck (2007), 1 Enoch 91-108, 430
conflict, body and soul King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 171
conflict, body, female, as map of Meinel (2015), Pollution and Crisis in Greek Tragedy, 40
conflict, civil, stasis Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 52, 56, 77, 531
conflict, class Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 56
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 779
conflict, cosmic Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 118, 119, 120, 121, 166, 218, 219
conflict, crayfish. see octopus, with, day-sleeper Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 54, 55, 56, 57, 96, 161, 182
conflict, crayfish. see octopus, with, didactic plot Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 71, 72
conflict, daniel stories, loyalty Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 113
conflict, family, imperial, dynastic Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 199, 200, 201
conflict, for christian martyrs, loyalty Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 446
conflict, fratricide/fraternal Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 3, 8, 81, 92, 93, 141, 154, 181, 182, 193, 194, 198
conflict, gender Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 17, 18
conflict, halakhah, priestly, calendar Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 258
conflict, in 2 maccabees, loyalty Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 283
conflict, in alexandria, social Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2, 3, 4, 5, 7, 24, 31
conflict, in daniel, loyalty Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 113, 114
conflict, in the sifra, interpretive Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 80
conflict, in tragedy, family Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 308
conflict, inner de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 101, 102, 103
conflict, inter-ionian Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 194, 195
conflict, intergenerational Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 34, 113, 121, 132, 143, 149, 150, 172
conflict, internal Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 174, 176
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
conflict, judaism, and Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 146
conflict, law and narrative, in Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 205
conflict, martyrdom as religious Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 45
conflict, martyrdom as religious, in 4 maccabees Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 105, 107, 305, 306, 307, 308, 309
conflict, memories, kept alive or evoked in ritual, contested, of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137, 138, 139, 140, 141, 142, 148, 149, 195, 196, 197, 198, 199, 200, 351
conflict, mental Graver (2007), Stoicism and Emotion, 69, 70, 71, 72, 73, 233
conflict, middle east Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 38, 39, 43
conflict, model, religion Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 91, 112, 113, 122
conflict, motif in creation McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 74, 127
conflict, of jews and christians, ‘parting of the ways’ Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 22, 67, 69, 103, 176, 179, 180, 181, 193, 194, 215, 216, 236, 252, 276, 283, 290, 295, 302, 308, 311, 313, 509, 513, 525, 526, 530, 532, 571, 586, 601, 619, 622, 624, 626, 632, 633, 634, 635, 641, 652, 653, 654, 657, 659, 660
conflict, of lust with will, first augustine, before the fall, no view, adam and eve had only spiritual bodies Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406, 407
conflict, of with emperor theodosius over destruction of a synagogue, ambrose Feldman (2006), Judaism and Hellenism Reconsidered, 201
conflict, over status of lycia, rhodes/rhodians Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 227, 228
conflict, plutarch, on mental Graver (2007), Stoicism and Emotion, 71, 233
conflict, prophecy, and prophetic DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 46, 47, 48, 103, 104, 105, 106
conflict, religious Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 244
conflict, ritual, and social Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 39
conflict, stasis, factional Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 44, 45, 46, 47, 48, 49, 50, 51, 53, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 69, 240, 241, 247, 248
conflict, temple as locus of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 35, 85, 86, 90
conflict, theological Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 148
conflict, with aeolians Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 158, 190
conflict, with agrippina, livia, drusilla Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 84, 199
conflict, with agrippina, livilla, claudia livia iulia Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 84, 199
conflict, with antonius, augustus/octavian Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 75
conflict, with bithynia, pergamon Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 231
conflict, with bonito, dolphin Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 218, 219, 220, 221, 222, 223, 224, 225, 230, 239, 390
conflict, with britannicus, nero Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 74, 78, 79, 80
conflict, with christianity, saturn Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 200, 201, 208
conflict, with eteocles, chorus of seven Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 118, 119
conflict, with indigenous groups Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 45, 63, 83, 122
conflict, with ion Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 107, 108
conflict, with ion, earthborn origin Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 105
conflict, with livia and livilla, agrippina the elder, vipsania agrippina Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 84, 199
conflict, with lydians Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 25, 62, 125, 158, 189
conflict, with moray eel and crayfish, octopus Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 60, 78, 217, 231, 232, 233, 234, 235, 236, 237, 238, 239, 292, 297, 298, 299, 328, 333, 334
conflict, with p. clodius pulcher, tullius cicero, m. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 153
conflict, with peculium castrense, patria potestas Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 313
conflict, with pergamon and rhodes, antiochos iii, seleucid, “the great”, reconquista in asia minor and Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 220, 221
conflict, with persians Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27, 28, 29, 63, 174
conflict, with pharnakes of pontos over sinope, rhodes/rhodians Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 232
conflict, with prusias of bithynia and pharnakes of pontos, eumenes ii of pergamon Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 231, 232, 233
conflict, with reason, necessity O'Brien (2015), The Demiurge in Ancient Thought, 197
conflict, with rome, antiochos iii, seleucid, “the great” Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 221, 222, 223, 224, 225, 226
conflict, with sparta, argos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 39, 130, 132, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165
conflict, with sparta, tegea Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 112, 113
conflict, with sulla, marius, c. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 151, 152
conflict, with tegea, sparta Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 112, 113
conflict, with theory of personae, universalizability Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 249, 250, 412, 413
conflict, with ursinus, damasus Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 35
conflict, with, crayfish. see octopus, demodocus, songs of Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 128, 129, 237, 250, 251
conflict, with, fabius maximus verrucosus, q., magister equitum Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 26, 27, 28, 29, 105, 106, 107, 108, 109, 268
conflict, with, family Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 141
conflict, with, minucius rufus, m., dictator Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 26, 27, 28, 29, 268
conflict, within senate Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 15
conflict, zeno of citium, on mental Graver (2007), Stoicism and Emotion, 233
conflict, ‘time of persecution’, loyalty Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 52
conflict/shenoutes, conflict, vocation, monastic Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 283, 284, 289
conflict/shenoutes, vocation Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 267, 268, 269, 270
conflict/shenoutes, vocation, annual meetings Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 227
conflict/shenoutes, vocation, fear of god Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 177
conflict/shenoutes, vocation, grief of shenoute Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 269
conflict/shenoutes, vocation, on children in monasteries Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 55
conflict/shenoutes, vocation, on pachomian lives Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 28
conflict/shenoutes, vocation, rhetoric of ekpathy Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 129
conflict/shenoutes, vocation, rhetorical ekpathy Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 129
conflicting, appearances, chrysippus, stoic, already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus, even disowned tears correspond to one of two Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 122
conflicting, biblical laws for, tithe, in early biblical literature Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 245, 246, 247, 248, 277
conflicting, evaluation Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 85, 86, 113, 121, 160, 182
conflicting, images of yannai, hasmonean king Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 61, 62, 63, 64, 65, 66, 67
conflicting, interests of violent imagery Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 63, 64
conflicting, interests, redaction Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 129
conflicting, interpretations of halakhah Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 50, 51, 52, 53, 54, 55, 56, 57, 58
conflicting, rabbinic interpretations of women, biblical Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 231
conflicting, relations reconfigured by, ritualization Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124, 131, 223
conflicting, views women, of in biblical and rabbinic tradition Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 223, 224, 225, 226, 227
conflicts, ancient depictions of medieval art, animal Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 190
conflicts, between jews and christians in alexandria recounted by, sokrates of constantinople Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 352, 353
conflicts, case stories, rabbinic Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 169, 177, 180
conflicts, deme Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 243, 245, 811, 878, 888, 1085, 1086
conflicts, egypt, reports of jewish-egyptian Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 53, 54, 161
conflicts, in alexandria Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 146, 155, 198, 199
conflicts, of sages Rubenstein (2003), The Culture of the Babylonian Talmud. 177
conflicts, regulated through cult, boundary Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 147, 148, 149, 155, 156, 160
conflicts, religious Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 34, 103, 104, 109
conflicts, religious authority Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 34, 103, 104, 109
conflicts, social Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 78, 200
conflicts, with other authorities, priestly Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 49, 140, 141, 142, 143, 144, 147, 148, 152, 153, 154, 157, 173, 177
conflicts, with sulla, marius, c. Galinsky (2016), Memory in Ancient Rome and Early Christianity, 225, 227, 228, 229
woes/conflict/tumult, eschatology/eschatological Stuckenbruck (2007), 1 Enoch 91-108, 176, 177, 189, 190, 315, 389, 391, 430, 431, 432, 433, 488, 680

List of validated texts:
26 validated results for "conflict"
1. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • prophecy, and prophetic conflict • tithe, in early biblical literature, conflicting biblical laws for

 Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 47; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 248
2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • prophecy, and prophetic conflict • women, conflicting views of, in biblical and rabbinic tradition

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 225; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 46
3. Homer, Iliad, 5.905, 22.126-22.127 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Inner conflict • conflicts • memories, kept alive or evoked in ritual, contested, of conflict

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 138; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 51; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 102, 103

sup>
5.905 τὸν δʼ Ἥβη λοῦσεν, χαρίεντα δὲ εἵματα ἕσσε·
22.126 οὐ μέν πως νῦν ἔστιν ἀπὸ δρυὸς οὐδʼ ἀπὸ πέτρης 22.127 τῷ ὀαριζέμεναι, ἅ τε παρθένος ἠΐθεός τε'' None		sup>
5.905 And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying.
22.126 as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.127 as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; '' None
4. Herodotus, Histories, 1.66, 1.82 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argos, conflict with Sparta • Sparta, conflict with Tegea • Tegea, conflict with Sparta • boundary conflicts, regulated through cult • conflict, with Persians • memories, kept alive or evoked in ritual, contested, of conflict

 Found in books: Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 112; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 138, 147, 156; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27

sup>
1.66 οὕτω μὲν μεταβαλόντες εὐνομήθησαν, τῷ δὲ Λυκούργῳ τελευτήσαντι ἱρὸν εἱσάμενοι σέβονται μεγάλως. οἷα δὲ ἐν τε χώρῃ ἀγαθῇ καὶ πλήθεϊ οὐκ ὀλίγων ἀνδρῶν, ἀνά τε ἔδραμον αὐτίκα καὶ εὐθηνήθησαν, καὶ δή σφι οὐκέτι ἀπέχρα ἡσυχίην ἄγειν, ἀλλὰ καταφρονήσαντες Ἀρκάδων κρέσσονες εἶναι ἐχρηστηριάζοντο ἐν Δελφοῖσι ἐπὶ πάσῃ τῇ Ἀρκάδων χωρῇ. ἡ δὲ Πυθίη σφι χρᾷ τάδε. Ἀρκαδίην μʼ αἰτεῖς· μέγα μʼ αἰτεῖς· οὐ τοι δώσω. πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν. ἐγὼ δὲ τοι οὔτι μεγαίρω· δώσω τοί Τεγέην ποσσίκροτον ὀρχήσασθαι καὶ καλὸν πεδίον σχοίνῳ διαμετρήσασθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Λακεδαιμόνιοι,Ἀρκάδων μὲν τῶν ἄλλων ἀπείχοντο, οἳ δὲ πέδας φερόμενοι ἐπὶ Τεγεήτας ἐστρατεύοντο, χρησμῷ κιβδήλῳ πίσυνοι, ὡς δὴ ἐξανδραποδιούμενοι τοὺς Τεγεήτας. ἑσσωθέντες δὲ τῇ συμβολῇ, ὅσοι αὐτῶν ἐζωγρήθησαν, πέδας τε ἔχοντες τὰς ἐφέροντο αὐτοὶ καὶ σχοίνῳ διαμετρησάμενοι τὸ πεδίον τὸ Τεγεητέων ἐργάζοντο. αἱ δὲ πέδαι αὗται ἐν τῇσι ἐδεδέατο ἔτι καὶ ἐς ἐμὲ ἦσαν σόαι ἐν Τεγέῃ περὶ τὸν νηὸν τῆς Ἀλέης Ἀθηναίης κρεμάμεναι.
1.82 ἔς τε δὴ ὦν τὰς ἄλλας ἔπεμπε συμμαχίας καὶ δὴ καὶ ἐς Λακεδαίμονα. τοῖσι δὲ καὶ αὐτοῖσι τοῖσι Σπαρτιήτῃσι κατʼ αὐτὸν τοῦτον τὸν χρόνον συνεπεπτώκεε ἔρις ἐοῦσα πρὸς Ἀργείους περὶ χώρου καλεομένου Θυρέης· τὰς γὰρ Θυρέας ταύτας ἐούσας τῆς Ἀργολίδος μοίρης ἀποταμόμενοι ἔσχον οἱ Λακεδαιμόνιοι. ἦν δὲ καὶ ἡ μέχρι Μαλέων ἡ πρὸς ἑσπέρην Ἀργείων, ἥ τε ἐν τῇ ἠπείρῳ χώρῇ καὶ ἡ Κυθηρίη νῆσος καὶ αἱ λοιπαὶ τῶν νήσων. βοηθησάντων δὲ Ἀργείων τῇ σφετέρῃ ἀποταμνομένῃ, ἐνθαῦτα συνέβησαν ἐς λόγους συνελθόντες ὥστε τριηκοσίους ἑκατέρων μαχέσασθαι, ὁκότεροι δʼ ἂν περιγένωνται, τούτων εἶναι τὸν χῶρον· τὸ δὲ πλῆθος τοῦ στρατοῦ ἀπαλλάσσεσθαι ἑκάτερον ἐς τὴν ἑωυτοῦ μηδὲ παραμένειν ἀγωνιζομένων, τῶνδε εἵνεκεν ἵνα μὴ παρεόντων τῶν στρατοπέδων ὁρῶντες οἱ ἕτεροι ἑσσουμένους τοὺς σφετέρους ἀπαμύνοιεν. συνθέμενοι ταῦτα ἀπαλλάσσοντο, λογάδες δὲ ἑκατέρων ὑπολειφθέντες συνέβαλον. μαχομένων δὲ σφέων καὶ γινομένων ἰσοπαλέων ὑπελείποντο ἐξ ἀνδρῶν ἑξακοσίων τρεῖς, Ἀργείων μὲν Ἀλκήνωρ τε καὶ Χρομίος, Λακεδαιμονίων δὲ Ὀθρυάδης· ὑπελείφθησαν δὲ οὗτοι νυκτὸς ἐπελθούσης. οἱ μὲν δὴ δύο τῶν Ἀργείων ὡς νενικηκότες ἔθεον ἐς τὸ Ἄργος, ὁ δὲ τῶν Λακεδαιμονίων Ὀθρυάδης σκυλεύσας τοὺς Ἀργείων νεκροὺς καὶ προσφορήσας τὰ ὅπλα πρὸς τὸ ἑωυτοῦ στρατόπεδον ἐν τῇ τάξι εἶχε ἑωυτόν. ἡμέρῃ δὲ δευτέρῃ παρῆσαν πυνθανόμενοι ἀμφότεροι. τέως μὲν δὴ αὐτοὶ ἑκάτεροι ἔφασαν νικᾶν, λέγοντες οἳ μὲν ὡς ἑωυτῶν πλεῦνες περιγεγόνασι, οἳ δὲ τοὺς μὲν ἀποφαίνοντες πεφευγότας, τὸν δὲ σφέτερον παραμείναντα καὶ σκυλεύσαντα τοὺς ἐκείνων νεκρούς· τέλος δὲ ἐκ τῆς ἔριδος συμπεσόντες ἐμάχοντο, πεσόντων δὲ καὶ ἀμφοτέρων πολλῶν ἐνίκων Λακεδαιμόνιοι. Ἀργεῖοι μέν νυν ἀπὸ τούτου τοῦ χρόνου κατακειράμενοι τὰς κεφαλάς, πρότερον ἐπάναγκες κομῶντες, ἐποιήσαντο νόμον τε καὶ κατάρην μὴ πρότερον θρέψειν κόμην Ἀργείων μηδένα, μηδὲ τὰς γυναῖκάς σφι χρυσοφορήσειν, πρὶν Θυρέας ἀνασώσωνται. Λακεδαιμόνιοι δὲ τὰ ἐναντία τούτων ἔθεντο νόμον· οὐ γὰρ κομῶντες πρὸ τούτου ἀπὸ τούτου κομᾶν. τὸν δὲ ἕνα λέγουσι τὸν περιλειφθέντα τῶν τριηκοσίων Ὀθρυάδην, αἰσχυνόμενον ἀπονοστέειν ἐς Σπάρτην τῶν οἱ συλλοχιτέων διεφθαρμένων, αὐτοῦ μιν ἐν τῇσι Θυρέῃσι καταχρήσασθαι ἑωυτόν.'' None		sup>
1.66 Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. ,She replied in hexameter:
1.82 So he sent to the Lacedaemonians as well as to the rest of the allies. Now at this very time the Spartans themselves were feuding with the Argives over the country called Thyrea; ,for this was a part of the Argive territory which the Lacedaemonians had cut off and occupied. (All the land towards the west, as far as Malea, belonged then to the Argives, and not only the mainland, but the island of Cythera and the other islands.) ,The Argives came out to save their territory from being cut off, then after debate the two armies agreed that three hundred of each side should fight, and whichever party won would possess the land. The rest of each army was to go away to its own country and not be present at the battle, since, if the armies remained on the field, the men of either party might render assistance to their comrades if they saw them losing. ,Having agreed, the armies drew off, and picked men of each side remained and fought. Neither could gain advantage in the battle; at last, only three out of the six hundred were left, Alcenor and Chromios of the Argives, Othryades of the Lacedaemonians: these three were left alive at nightfall. ,Then the two Argives, believing themselves victors, ran to Argos ; but Othryades the Lacedaemonian, after stripping the Argive dead and taking the arms to his camp, waited at his position. On the second day both armies came to learn the issue. ,For a while both claimed the victory, the Argives arguing that more of their men had survived, the Lacedaemonians showing that the Argives had fled, while their man had stood his ground and stripped the enemy dead. ,At last from arguing they fell to fighting; many of both sides fell, but the Lacedaemonians gained the victory. The Argives, who before had worn their hair long by fixed custom, shaved their heads ever after and made a law, with a curse added to it, that no Argive grow his hair, and no Argive woman wear gold, until they recovered Thyreae; ,and the Lacedaemonians made a contrary law, that they wear their hair long ever after; for until now they had not worn it so. Othryades, the lone survivor of the three hundred, was ashamed, it is said, to return to Sparta after all the men of his company had been killed, and killed himself on the spot at Thyreae. '' None
5. Anon., 1 Enoch, 10.4-10.13, 12.6, 21.6, 46.6, 90.24 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Conflict, Between Brothers • Conflict, Between Mothers and Infants • Eschatology/Eschatological, Woes/Conflict/Tumult • Giants, Conflict among • conflict

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 174, 191; Stuckenbruck (2007), 1 Enoch 91-108, 89, 136, 315, 387, 388, 429, 431, 680

sup>
10.4 and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening" '10.5 in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may 10.6 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. 10.8 Watchers have disclosed and have taught their sons. And the whole earth has been corrupted"' "10.9 through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in" '10.10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.' "10.11 that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve" '10.12 with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 10.13 for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and"' "
12.6 of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.'" 21.6 dost thou ask, and why art thou eager for the truth These are of the number of the stars of heaven, which have transgressed the commandment of the Lord, and are bound here till ten thousand years,
46.6 And he shall put down the countece of the strong, And shall fill them with shame.And darkness shall be their dwelling, And worms shall be their bed, And they shall have no hope of rising from their beds, Because they do not extol the name of the Lord of Spirits.
90.24 And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full'" None
6. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Marius, C., conflicts with Sulla • Tullius Cicero, M., conflict with P. Clodius Pulcher

 Found in books: Galinsky (2016), Memory in Ancient Rome and Early Christianity, 229; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 153
7. Josephus Flavius, Jewish Antiquities, 20.100-20.103 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Alexandria, social conflict in • Conflict, of Jews and Christians (‘parting of the ways’)

 Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 3, 5; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 216

sup>20.101 ἐπὶ τούτου δὲ καὶ τὸν μέγαν λιμὸν κατὰ τὴν ̓Ιουδαίαν συνέβη γενέσθαι, καθ' ὃν καὶ ἡ βασίλισσα ̔Ελένη πολλῶν χρημάτων ὠνησαμένη σῖτον ἀπὸ τῆς Αἰγύπτου διένειμεν τοῖς ἀπορουμένοις, ὡς προεῖπον." '20.102 πρὸς τούτοις δὲ καὶ οἱ παῖδες ̓Ιούδα τοῦ Γαλιλαίου ἀνήχθησαν τοῦ τὸν λαὸν ἀπὸ ̔Ρωμαίων ἀποστήσαντος Κυρινίου τῆς ̓Ιουδαίας τιμητεύοντος, ὡς ἐν τοῖς πρὸ τούτων δεδηλώκαμεν, ̓Ιάκωβος καὶ Σίμων, οὓς ἀνασταυρῶσαι προσέταξεν ̓Αλέξανδρος. 20.103 ὁ δὲ τῆς Χαλκίδος βασιλεὺς ̔Ηρώδης μεταστήσας τῆς ἀρχιερωσύνης ̓Ιώσηπον τὸν τοῦ Καμοιδὶ τὴν διαδοχὴν τῆς τιμῆς ̓Ανανίᾳ τῷ τοῦ Νεβεδαίου δίδωσιν. Τιβερίῳ δὲ ̓Αλεξάνδρῳ Κουμανὸς ἀφίκετο διάδοχος.' " Nonesup>20.101 Under these procurators that great famine happened in Judea, in which queen Helena bought corn in Egypt at a great expense, and distributed it to those that were in want, as I have related already. 20.102 And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified. 20.103 But now Herod, king of Chalcis, removed Joseph, the son of Camydus, from the high priesthood, and made Aias, the son of Nebedeu, his successor. And now it was that Cumanus came as successor to Tiberius Alexander;' ' None
8. New Testament, 1 John, 4.1 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • conflict, theological • cosmic conflict

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 148; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 121

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4.1 Ἀγαπητοί, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ θεοῦ ἐστίν, ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον.'' None		sup>
4.1 Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. "" None
9. New Testament, 1 Peter, 1.3, 4.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict, of Jews and Christians (‘parting of the ways’) • Other, the, conflict with • cosmic conflict

 Found in books: Hockey (2019), The Role of Emotion in 1 Peter, 153, 221; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 121; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 641

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1.3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν,
4.16 εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ.'' None		sup>
1.3 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead,
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. '' None
10. New Testament, 1 Corinthians, 12.4, 15.2-15.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict, of Jews and Christians (‘parting of the ways’) • conflict • cosmic conflict

 Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 162; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 118, 119, 166; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103

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12.4 Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα·
15.2 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,'' None		sup>
12.4 Now there are various kinds of gifts, but the same Spirit.
15.2 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,'' None
11. New Testament, 1 Thessalonians, 5.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict • cosmic conflict

 Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 119; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19

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5.8 ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν,ἐνδυσάμενοι θώρακαπίστεως καὶ ἀγάπης καὶπερικε φαλαίανἐλπίδασωτηρίας·'' None		sup>
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. '' None
12. New Testament, Acts, 6.13-6.14, 26.5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Conflict • Conflict, of Jews and Christians (‘parting of the ways’) • temple as locus of conflict

 Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 14; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 35, 85; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 180, 216, 302

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6.13 ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας Ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου τούτου καὶ τοῦ νόμου, 6.14 ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς.
26.5 προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος.' ' None		sup>
6.13 and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 6.14 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."
26.5 having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee. ' ' None
13. New Testament, Apocalypse, 2.2, 2.9-2.10, 2.13, 2.21, 3.3, 3.9, 6.2, 6.5, 8.3-8.4, 16.5, 16.9, 16.11, 21.4 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict, Between Mothers and Infants • Conflict, of Jews and Christians (‘parting of the ways’) • Eschatology/Eschatological, Woes/Conflict/Tumult • conflict • conflict, internal • conflict, theological • cosmic conflict

 Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 113; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 148, 150, 174, 178, 196; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120, 121; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 183; Stuckenbruck (2007), 1 Enoch 91-108, 176, 386, 387; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179

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2.2 Οἶδα τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς·
2.9 Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. 2.10 μὴ φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵναπειρασθῆτε,καὶ ἔχητε θλίψινἡμερῶν δέκα.γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς.
2.13 Οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ Σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου, καὶ οὐκ ἠρνήσω τὴν πίστιν μου καὶ ἐν ταῖς ἡμέραις Ἀντίπας, ὁ μάρτυς μου, ὁ πιστός μου, ὃς ἀπεκτάνθη παρʼ ὑμῖν, ὅπου ὁ Σατανᾶς κατοικεῖ.

2.21 καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. ἰδοὺ βάλλω αὐτὴν εἰς κλίνην,
3.3 μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας καὶ τήρει, καὶ μετανόησον· ἐὰν οὖν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης, καὶ οὐ μὴ γνῷς ποίαν ὥραν ἥξω ἐπὶ σέ·
3.9 ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ, τῶν λεγόντων ἑαυτοὺς Ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν ἀλλὰ ψεύδονται, — ἰδοὺ ποιήσω αὐτοὺς ἵναἥξουσιν καὶ προσκυνήσουσινἐνώπιον τῶν ποδῶνσου,καὶ γνῶσιν
6.2 καὶ εἶδον, καὶ ἰδοὺἵππος λευκός,καὶ ὁ καθήμενος ἐπʼ αὐτὸν ἔχων τόξον, καὶ ἐδόθη αὐτῷ στέφανος, καὶ ἐξῆλθεν νικῶν καὶ ἵνα νικήσῃ.
8.3 Καὶ ἄλλος ἄγγελος ἦλθεν καὶἐστάθη ἐπὶ τοῦ θυσιαστηρίουἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῷθυμιάματαπολλὰ ἵνα δώσειταῖς προσευχαῖςτῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου. 8.4 καὶ ἀνέβη ὁ καπνὸςτῶν θυμιαμάτων ταῖς προσευχαῖςτῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ.
1
6.5 Καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντοςΔίκαιος εἶ, ὁ ὢνκαὶ ὁ ἦν, ὁὅσιος,ὅτι ταῦτα ἔκρινας,
16.9 καὶ ἐκαυματίσθησαν οἱ ἄνθρωποι καῦμα μέγα· καὶ ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ τοῦ ἔχοντος τὴν ἐξουσίαν ἐπὶ τὰς πληγὰς ταύτας, καὶ οὐ μετενόησαν δοῦναι αὐτῷ δόξαν.
16.11 καὶ ἐβλασφήμησαντὸν θεὸν τοῦ οὐρανοῦἐκ τῶν πόνων αὐτῶν καὶ ἐκ τῶν ἑλκῶν αὐτῶν, καὶ οὐ μετενόησαν ἐκ τῶν ἔργων αὐτῶν.
21.4 καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι· οὔτεπένθοςοὔτεκραυγὴοὔτε πόνος οὐκ ἔσται ἔτι.τὰ πρῶταἀπῆλθαν.' ' None		sup>
2.2 "I know your works, and your toil and perseverance, and that you can\'t tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false.
2.9 "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan.' "2.10 Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life." 2.13 "I know your works and where you dwell, where Satan\'s throne is. You hold firmly to my name, and didn\'t deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells.

2.21 I gave her time to repent, but she refuses to repent of her sexual immorality.' "
3.3 Remember therefore how you have received and heard. Keep it, and repent. If therefore you won't watch, I will come as a thief, and you won't know what hour I will come upon you." 3.9 Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you.
6.2 And behold, a white horse, and he who sat on it had a bow. A crown was given to him, and he came forth conquering, and to conquer.
8.3 Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne.' "8.4 The smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand." 1
6.5 I heard the angel of the waters saying, "You are righteous, who are and who were, you Holy One, because you judged this way.' "
16.9 People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory." "
16.11 and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. " 21.4 He will wipe away from them every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away.' ' None
14. New Testament, Colossians, 1.10-1.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • conflict • cosmic conflict

 Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 29

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1.10 περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκίαν ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ, 1.11 ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς,'' None		sup>
1.10 that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11 strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; '' None
15. New Testament, Ephesians, 1.18-1.22, 6.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict • conflict • cosmic conflict

 Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 119, 120; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 91, 102, 107; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 29

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1.18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, 1.19 καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ 1.20 ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις 1.21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· 1.22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ,
6.16 ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι·'' None		sup>
1.18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, 1.19 and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, 1.21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
6.16 above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. '' None
16. New Testament, Galatians, 1.19, 2.13, 4.29 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict • Conflict, of Jews and Christians (‘parting of the ways’) • conflict • cosmic conflict

 Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 142, 287; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 218; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 216, 295, 619

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1.19 ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου.
2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει.
4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν.'' None		sup>
1.19 But of the otherapostles I saw no one, except James, the Lord's brother. " 2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy.
4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. '" None
17. New Testament, Philippians, 2.6-2.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict • conflict

 Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 147; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19, 20

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2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8 ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ·'' None		sup>
2.6 who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7 but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8 And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. '" None
18. New Testament, Romans, 16.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict • cosmic conflict

 Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 13

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16.20 ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθʼ ὑμῶν.'' None		sup>
16.20 And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. '' None
19. New Testament, John, 1.1-1.18, 1.36-1.37, 1.41, 15.18, 15.21, 21.19 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict, of Jews and Christians (‘parting of the ways’) • Creation, Conflict motif in • Peter and Paul, Conflict • cosmic conflict

 Found in books: Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 225; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 127; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 218, 219; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 302, 311, 635, 641

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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
1.36 καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ. 1.37 καὶ ἤκουσαν οἱ δύο μαθηταὶ αὐτοῦ λαλοῦντος καὶ ἠκολούθησαν τῷ Ἰησοῦ.
1.41 εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ Εὑρήκαμεν τὸν Μεσσίαν ?̔ὅ ἐστιν μεθερμηνευόμενον Χριστός̓.
15.18 Εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον ὑμῶν μεμίσηκεν. εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει·
15.21 ἀλλὰ ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς διὰ τὸ ὄνομά μου, ὅτι οὐκ οἴδασιν τὸν πέμψαντά με. 2
1.19 τοῦτο δὲ εἶπεν σημαίνων ποίῳ θανάτῳ δοξάσει τὸν θεόν. καὶ τοῦτο εἰπὼν λέγει αὐτῷ Ἀκολούθει μοι.' ' None		sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God. 1.2 The same was in the beginning with God. 1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men. ' "1.5 The light shines in the darkness, and the darkness hasn't overcome it. " '1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world. ' "
1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11 He came to his own, and those who were his own didn't receive him. " "
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " 1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15 John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16 From his fullness we all received grace upon grace.
1.17 For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
1.36 and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!" 1.37 The two disciples heard him speak, and they followed Jesus.
1.41 He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ).
15.18 If the world hates you, you know that it has hated me before it hated you. ' "
15.21 But all these things will they do to you for my name's sake, because they don't know him who sent me. " '2
1.19 Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me."' ' None
20. New Testament, Luke, 7.1-7.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict, of Jews and Christians (‘parting of the ways’) • cosmic conflict

 Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 219; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 176

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7.1 Επειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ. 7.2 Ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾷν, ὃς ἦν αὐτῷ ἔντιμος. 7.3 ἀκούσας δὲ περὶ τοῦ Ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν Ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αυτοῦ. 7.4 οἱ δὲ παραγενόμενοι πρὸς τὸν Ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως λέγοντες ὅτι ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο, 7.5 ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. 7.6 ὁ δὲ Ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῷ Κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς· 7.7 διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν· ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου· 7.8 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 7.9 ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν Λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον.
7.10 καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμφθέντες εὗρον τὸν δοῦλον ὑγιαίνοντα.'' None		sup>
7.1 After he had finished speaking in the hearing of the people, he entered into Capernaum. ' "7.2 A certain centurion's servant, who was dear to him, was sick and at the point of death. " '7.3 When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4 When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him, 7.5 for he loves our nation, and he built our synagogue for us." 7.6 Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don\'t trouble yourself, for I am not worthy for you to come under my roof. ' "7.7 Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. " '7.8 For I also am a man placed under authority, having under myself soldiers. I tell this one, \'Go!\' and he goes; and to another, \'Come!\' and he comes; and to my servant, \'Do this,\' and he does it." 7.9 When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel."
7.10 Those who were sent, returning to the house, found that the servant who had been sick was well. '' None
21. New Testament, Mark, 3.6, 14.1, 15.32 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict, of Jews and Christians (‘parting of the ways’) • Mark, reasons for conflict between Jesus and Judaism

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 727, 735; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 176, 302, 308, 635

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3.6 Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
14.1 ΗΝ ΔΕ ΤΟ ΠΑΣΧΑ καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας. Καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς πῶς αὐτὸν ἐν δόλῳ κρατήσαντες ἀποκτείνωσιν,
15.32 ὁ χριστὸς ὁ βασιλεὺς Ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. καὶ οἱ συνεσταυρωμένοι σὺν αὐτῷ ὠνείδιζον αὐτόν.'' None		sup>
3.6 The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him.
14.1 It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him.
15.32 Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. '' None
22. New Testament, Matthew, 10.5-10.6, 16.19, 18.18, 23.5, 23.14, 24.20, 24.26 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Conflict • Conflict, Between Mothers and Infants • Conflict, of Jews and Christians (‘parting of the ways’) • Peter and Paul, Conflict • conflict

 Found in books: Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 221; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 184; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 125; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 93; Stuckenbruck (2007), 1 Enoch 91-108, 386; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 283, 526; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 29

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10.5 Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε· 10.6 πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.
16.19 δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.
18.18 Ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ.
23.5 πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ κράσπεδα,
23.14 Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν.
24.20 προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος μηδὲ σαββάτῳ·
24.26 ἐὰν οὖν εἴπωσιν ὑμῖν Ἰδοὺ ἐν τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε· Ἰδοὺ ἐν τοῖς ταμείοις, μὴ πιστεύσητε·'' None		sup>
10.5 Jesus sent these twelve out, and charged them, saying, "Don\'t go among the Gentiles, and don\'t enter into any city of the Samaritans. 10.6 Rather, go to the lost sheep of the house of Israel.
16.19 I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven."
18.18 Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven.
23.5 But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments,
23.14 "But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don\'t enter in yourselves, neither do you allow those who are entering in to enter.
24.20 Pray that your flight will not be in the winter, nor on a Sabbath, ' "
24.26 If therefore they tell you, 'Behold, he is in the wilderness,' don't go out; 'Behold, he is in the inner chambers,' don't believe it. "' None
23. Tacitus, Annals, 15.44 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Conflict • Conflict, of Jews and Christians (‘parting of the ways’)

 Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 13; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 626

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15.44 Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur.'' None		sup>
15.44 \xa0So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. <"" None
24. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • conflicts • stasis (factional conflict)

 Found in books: Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 239; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 44
25. Pausanias, Description of Greece, 10.7.1 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Tullius Cicero, M., conflict with P. Clodius Pulcher • memories, kept alive or evoked in ritual, contested, of conflict

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 153

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10.7.1 ἔοικε δὲ ἐξ ἀρχῆς τὸ ἱερὸν τὸ ἐν Δελφοῖς ὑπὸ ἀνθρώπων ἐπιβεβουλεῦσθαι πλείστων ἤδη. οὗτός τε ὁ Εὐβοεὺς λῃστὴς καὶ ἔτεσιν ὕστερον τὸ ἔθνος τὸ Φλεγυῶν, ἔτι δὲ Πύρρος ὁ Ἀχιλλέως ἐπεχείρησεν αὐτῷ, καὶ δυνάμεως μοῖρα τῆς Ξέρξου, καὶ οἱ χρόνον τε ἐπὶ πλεῖστον καὶ μάλιστα τοῦ θεοῦ τοῖς χρήμασιν ἐπελθόντες οἱ ἐν Φωκεῦσι δυνάσται, καὶ ἡ Γαλατῶν στρατιά. ἔμελλε δὲ ἄρα οὐδὲ τῆς Νέρωνος ἐς πάντα ὀλιγωρίας ἀπειράτως ἕξειν, ὃς τὸν Ἀπόλλωνα πεντακοσίας θεῶν τε ἀναμὶξ ἀφείλετο καὶ ἀνθρώπων εἰκόνας χαλκᾶς.'' None		sup>
10.7.1 It seems that from the beginning the sanctuary at Delphi has been plotted against by a vast number of men. Attacks were made against it by this Euboean pirate, and years afterwards by the Phlegyan nation; furthermore by Pyrrhus, son of Achilles, by a portion of the army of Xerxes, by the Phocian chieftains, whose attacks on the wealth of the god were the longest and fiercest, and by the Gallic invaders. It was fated too that Delphi was to suffer from the universal irreverence of Nero, who robbed Apollo of five hundred bronze statues, some of gods, some of men.'' None
26. None, None, nan (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Conflict • stasis (factional conflict)

 Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 222; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 58



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