Tiresias: The Ancient Mediterranean Religions Source Database

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Justin, First Apology, 67.3-67.4
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1. Hebrew Bible, Nehemiah, 8.1-8.8, 9.1-9.5 (5th cent. BCE - 4th cent. BCE) 8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 9.1. וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הַזֶּה נֶאֶסְפוּ בְנֵי־יִשְׂרָאֵל בְּצוֹם וּבְשַׂקִּים וַאֲדָמָה עֲלֵיהֶם׃ 9.1. וַתִּתֵּן אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכָל־עֲבָדָיו וּבְכָל־עַם אַרְצוֹ כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם וַתַּעַשׂ־לְךָ שֵׁם כְּהַיּוֹם הַזֶּה׃ 9.2. וַיִּבָּדְלוּ זֶרַע יִשְׂרָאֵל מִכֹּל בְּנֵי נֵכָר וַיַּעַמְדוּ וַיִּתְוַדּוּ עַל־חַטֹּאתֵיהֶם וַעֲוֺנוֹת אֲבֹתֵיהֶם׃ 9.2. וְרוּחֲךָ הַטּוֹבָה נָתַתָּ לְהַשְׂכִּילָם וּמַנְךָ לֹא־מָנַעְתָּ מִפִּיהֶם וּמַיִם נָתַתָּה לָהֶם לִצְמָאָם׃ 9.3. וַתִּמְשֹׁךְ עֲלֵיהֶם שָׁנִים רַבּוֹת וַתָּעַד בָּם בְּרוּחֲךָ בְּיַד־נְבִיאֶיךָ וְלֹא הֶאֱזִינוּ וַתִּתְּנֵם בְּיַד עַמֵּי הָאֲרָצֹת׃ 9.3. וַיָּקוּמוּ עַל־עָמְדָם וַיִּקְרְאוּ בְּסֵפֶר תּוֹרַת יְהוָה אֱלֹהֵיהֶם רְבִעִית הַיּוֹם וּרְבִעִית מִתְוַדִּים וּמִשְׁתַּחֲוִים לַיהוָה אֱלֹהֵיהֶם׃ 9.4. וַיָּקָם עַל־מַעֲלֵה הַלְוִיִּם יֵשׁוּעַ וּבָנִי קַדְמִיאֵל שְׁבַנְיָה בֻּנִּי שֵׁרֵבְיָה בָּנִי כְנָנִי וַיִּזְעֲקוּ בְּקוֹל גָּדוֹל אֶל־יְהוָה אֱלֹהֵיהֶם׃ 9.5. וַיֹּאמְרוּ הַלְוִיִּם יֵשׁוּעַ וְקַדְמִיאֵל בָּנִי חֲשַׁבְנְיָה שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרֲכוּ אֶת־יְהוָה אֱלֹהֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ וּמְרוֹמַם עַל־כָּל־בְּרָכָה וּתְהִלָּה׃ 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel." 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month." 8.3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law." 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam." 8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up." 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground." 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place." 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading." 9.1. Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them." 9.2. And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers." 9.3. And they stood up in their place, and read in the book of the Law of the LORD their God a fourth part of the day; and another fourth part they confessed, and prostrated themselves before the LORD their God." 9.4. Then stood up upon the platform of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chei, and cried with a loud voice unto the LORD their God." 9.5. Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said: ‘Stand up and bless the LORD your God from everlasting to everlasting; and let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise."
2. Hebrew Bible, Daniel, 11.31 (2nd cent. BCE - 2nd cent. BCE) 11.31. וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ 11.31. And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment."
3. Anon., Didache, 8.2-8.3, 14.1 (1st cent. CE - 2nd cent. CE)
4. Clement of Rome, 1 Clement, 1.1 (1st cent. CE - 1st cent. CE) 1.1. Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ περιπτώσεις, C reads perista/seit shich L perhaps represente by impedimenta, and Knopf accepts this. βράδιον νομίζομεν ἐπιστροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παῤ ὑμῖν πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκλεκτοῖς τοῦ θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι.
5. Ignatius, To The Magnesians, 9.1 (1st cent. CE - 2nd cent. CE) 9.1. If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher --
6. New Testament, 1 Corinthians, 16.2 (1st cent. CE - 1st cent. CE) 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.
7. New Testament, 1 Timothy, 4.11-4.13, 4.16 (1st cent. CE - 1st cent. CE) 4.11. Command and teach these things. 4.12. Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. 4.13. Until I come, pay attention to reading, to exhortation, and to teaching. 4.16. Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you.
8. New Testament, 2 John, 1 (1st cent. CE - 2nd cent. CE)
9. New Testament, 3 John, 9-10 (1st cent. CE - 2nd cent. CE)
10. New Testament, Acts, 13.14-13.15, 28.23 (1st cent. CE - 2nd cent. CE) 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. 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. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.
11. New Testament, Apocalypse, 1.3 (1st cent. CE - 1st cent. CE) 1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand.
12. New Testament, Jude, 12-13, 16, 19, 4, 8, 10 (1st cent. CE - 1st cent. CE)
13. New Testament, John, 1.45 (1st cent. CE - 1st cent. CE) 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph.
14. New Testament, Luke, 4.1-4.17, 12.21, 13.9, 21.4, 24.47 (1st cent. CE - 1st cent. CE) 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 12.21. So is he who lays up treasure for himself, and is not rich toward God. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.' 21.4. for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on. 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
15. New Testament, Mark, 13.14 (1st cent. CE - 1st cent. CE) 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains
16. New Testament, Matthew, 5.17, 6.9-6.13, 7.12, 24.15, 25.29 (1st cent. CE - 1st cent. CE) 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 24.15. When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand) 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away.
17. Irenaeus, Refutation of All Heresies, 3.3.4, 3.24.1, 4.35.4 (2nd cent. CE - 3rd cent. CE)
18. Justin, First Apology, 66.3, 67.4-67.5 (2nd cent. CE - 2nd cent. CE)
19. Justin, Dialogue With Trypho, 10.2, 76.7, 100.1-100.2, 103.8 (2nd cent. CE - 2nd cent. CE)
20. Tertullian, Against Marcion, 1.23 (2nd cent. CE - 3rd cent. CE) 1.23. Here is another rule for him. All the properties of God ought to be as rational as they are natural. I require reason in His goodness, because nothing else can properly be accounted good than that which is rationally good; much less can goodness itself be detected in any irrationality. More easily will an evil thing which has something rational belonging to it be accounted good, than that a good thing bereft of all reasonable quality should escape being regarded as evil. Now I deny that the goodness of Marcion's god is rational, on this account first, because it proceeded to the salvation of a human creature which was alien to him. I am aware of the plea which they will adduce, that that is rather a primary and perfect goodness which is shed voluntarily and freely upon strangers without any obligation of friendship, on the principle that we are bidden to love even our enemies, such as are also on that very account strangers to us. Now, inasmuch as from the first he had no regard for man, a stranger to him from the first, he settled beforehand, by this neglect of his, that he had nothing to do with an alien creature. Besides, the rule of loving a stranger or enemy is preceded by the precept of your loving your neighbour as yourself; and this precept, although coming from the Creator's law, even you ought to receive, because, so far from being abrogated by Christ, it has rather been confirmed by Him. For you are bidden to love your enemy and the stranger, in order that you may love your neighbour the better. The requirement of the undue is an augmentation of the due benevolence. But the due precedes the undue, as the principal quality, and more worthy of the other, for its attendant and companion. Since, therefore, the first step in the reasonableness of the divine goodness is that it displays itself on its proper object in righteousness, and only at its second stage on an alien object by a redundant righteousness over and above that of scribes and Pharisees, how comes it to pass that the second is attributed to him who fails in the first, not having man for his proper object, and who makes his goodness on this very account defective? Moreover, how could a defective benevolence, which had no proper object whereon to expend itself, overflow on an alien one? Clear up the first step, and then vindicate the next. Nothing can be claimed as rational without order, much less can reason itself dispense with order in any one. Suppose now the divine goodness begin at the second stage of its rational operation, that is to say, on the stranger, this second stage will not be consistent in rationality if it be impaired in any way else. For only then will even the second stage of goodness, that which is displayed towards the stranger, be accounted rational, when it operates without wrong to him who has the first claim. It is righteousness which before everything else makes all goodness rational. It will thus be rational in its principal stage, when manifested on its proper object, if it be righteous. And thus, in like manner, it will be able to appear rational, when displayed towards the stranger, if it be not unrighteous. But what sort of goodness is that which is manifested in wrong, and that in behalf of an alien creature? For perhaps a benevolence, even when operating injuriously, might be deemed to some extent rational, if exerted for one of our own house and home. By what rule, however, can an unjust benevolence, displayed on behalf of a stranger, to whom not even an honest one is legitimately due, be defended as a rational one? For what is more unrighteous, more unjust, more dishonest, than so to benefit an alien slave as to take him away from his master, claim him as the property of another, and suborn him against his master's life; and all this, to make the matter more iniquitous still while he is yet living in his master's house and on his master's garner, and still trembling beneath his stripes? Such a deliverer, I had almost said kidnapper, would even meet with condemnation in the world. Now, no other than this is the character of Marcion's god, swooping upon an alien world, snatching away man from his God, the son from his father, the pupil from his tutor, the servant from his master - to make him impious to his God, undutiful to his father, ungrateful to his tutor, worthless to his master. If, now, the rational benevolence makes man such, what sort of being prithee would the irrational make of him? None I should think more shameless than him who is baptized to his god in water which belongs to another, who stretches out his hands to his god towards a heaven which is another's, who kneels to his god on ground which is another's, offers his thanksgivings to his god over bread which belongs to another, and distributes by way of alms and charity, for the sake of his god, gifts which belong to another God. Who, then, is that so good a god of theirs, that man through him becomes evil; so propitious, too, as to incense against man that other God who is, indeed, his own proper Lord?
21. Tertullian, On The Soul, 9.4 (2nd cent. CE - 3rd cent. CE)
22. Tertullian, Prescription Against Heretics, 36.1-36.2, 41.5 (2nd cent. CE - 3rd cent. CE)
23. Cyprian, Letters, 38.2 (3rd cent. CE - 3rd cent. CE)
24. Cyprian, Letters, 38.2 (3rd cent. CE - 3rd cent. CE)
25. Cyprian, Letters, 38.2 (3rd cent. CE - 3rd cent. CE)
26. Cyprian, Letters, 38.2 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
acolytes	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 142
anaphora	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 142
angelic sin, as epistemological transgression	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
apocalyptic literature, and book of daniel	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
apocalyptic literature, history of scholarship on	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
apostles, writings of	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 57, 153
assembly	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56
assmann, jan	Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 51, 179
associations	Alikin, The Earliest History of the Christian Gathering (2009) 1
asyndeton	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 142
baptism, liturgy of	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
bread, as offer	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56
canon, development of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 199
catechumen	Alikin, The Earliest History of the Christian Gathering (2009) 198
celsus	Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 187
christ, pre-christian witnesses to	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
christ-believers	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
christian church, unity of the	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
colophons	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
community	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
david (king)	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
deacons	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
elements, of the eucharist	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
enoch, as author	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
enoch, as prophet	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
enochic literary tradition, place of book of dreams in	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
enochic literature, authority of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
enochic literature, latin translation of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
enochic literature, preservation of extracts from	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
eucharist, elements	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
eucharist, eucharistic, community practice	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
eucharist, liturgy	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 57
evangelists	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
exegesis, in gnosticism	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 199
followers, of jesus	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
formulae, of quotation	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
genesis, and book of the watchers	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
gospels	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 57
heart (καρδία)	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
historic books	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
intermarriage	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
irenaeus	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
jacob	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
jerusalem, earthly	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
jesus movement, and christianity	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
judah	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
justin martyr	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
kiss	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
knowledge, revealed	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
latin	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56
law, mosaic	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 153
lectionary, gospel	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
lectors	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 142
levites	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
listeners	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
literary production	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
liturgical, literature	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 57
liturgical, readings	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 57
liturgical, services	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
liturgy, of the word	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56
lords prayer	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
manuscripts, codex format	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
manuscripts	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
martyr, justin, doctrine of scripture	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 199
meals, association	Alikin, The Earliest History of the Christian Gathering (2009) 1
meals, group	Alikin, The Earliest History of the Christian Gathering (2009) 1
memory	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
methodology, form criticism	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
michael syrus	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
minor prophets	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
moods, verbal, imperative	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
moses	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57, 153
new testament	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 199; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
noah	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
old testament, criticism of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 199
old testament	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 199
order of the gathering	Alikin, The Earliest History of the Christian Gathering (2009) 66
performance, oral	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
poetry, biblical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
polykrates of ephesos	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
prayers, communal	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56
preaching	Alikin, The Earliest History of the Christian Gathering (2009) 189, 198
president (προεστώς)	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 57, 153
priests, jewish	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
priests	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 142
prophecy, revelation as	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
prophetess	Alikin, The Earliest History of the Christian Gathering (2009) 66
prophetic, books	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 57
prophets, ot	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 57, 153
prophets, prophecy, christian views of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
qumran	Alikin, The Earliest History of the Christian Gathering (2009) 189
reader	Alikin, The Earliest History of the Christian Gathering (2009) 155
reader (ἀναγνώστης, ἀναγινώσκων), designated	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55, 56, 57, 153
reading, aloud (ἀναγνώσις)	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
reading, communal	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
reading, intelligible	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
reading, liturgical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 57
reading, public	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55, 57, 153
reading, synagogal	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
reading in synagogue	Alikin, The Earliest History of the Christian Gathering (2009) 155
reading of letters	Alikin, The Earliest History of the Christian Gathering (2009) 162
reading of prophets	Alikin, The Earliest History of the Christian Gathering (2009) 155
roman church	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
sabbath	Alikin, The Earliest History of the Christian Gathering (2009) 43, 189
sacrilege	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
scripture, as weapon/criterion against heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 199
scripture, christian views of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
scripture, justin martyr on	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 199
serapion of antioch	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
sermon	Alikin, The Earliest History of the Christian Gathering (2009) 66, 198
singing'	Alikin, The Earliest History of the Christian Gathering (2009) 66
siricius, pope	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 142
subdeacons	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 142
sunday	Alikin, The Earliest History of the Christian Gathering (2009) 43; Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 153
symbols, texts	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
synagogue (συναγωγή)	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56, 153
syncellus, george	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
teaching	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
tertullian	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
testimonia	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 153
textual criticism	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55, 56, 57
thanksgiving	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56
theophilos of caesarea	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
title, of gospels	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 57
torah	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
traditions, oral	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
water, for the eucharist	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56
water, gate	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
wine	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 56
women, in worship	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153