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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 11.19


Οἱ μὲν οὖν διασπαρέντες ἀπὸ τῆς θλίψεως τῆς γενομένης ἐπὶ Στεφάνῳ διῆλθον ἕως Φοινίκης καὶ Κύπρου καὶ Ἀντιοχείας, μηδενὶ λαλοῦντες τὸν λόγον εἰ μὴ μόνον Ἰουδαίοις.They therefore who were scattered abroad by the oppression that arose about Stephen traveled as far as Phoenicia, Cyprus, and Antioch, speaking the word to no one except only to Jews.


Intertexts (texts cited often on the same page as the searched text):

9 results
1. Septuagint, Judith, 6.16-6.19 (2nd cent. BCE - 0th cent. CE)

6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened. 6.17. He answered and told them what had taken place at the council of Holofernes, and all that he had said in the presence of the Assyrian leaders, and all that Holofernes had said so boastfully against the house of Israel. 6.18. Then the people fell down and worshiped God, and cried out to him, and said 6.19. O Lord God of heaven, behold their arrogance, and have pity on the humiliation of our people, and look this day upon the faces of those who are consecrated to thee.
2. Josephus Flavius, Jewish Antiquities, 18.85, 20.97-20.98, 20.169-20.172 (1st cent. CE - 1st cent. CE)

18.85. 1. But the nation of the Samaritans did not escape without tumults. The man who excited them to it was one who thought lying a thing of little consequence, and who contrived every thing so that the multitude might be pleased; so he bid them to get together upon Mount Gerizzim, which is by them looked upon as the most holy of all mountains, and assured them, that when they were come thither, he would show them those sacred vessels which were laid under that place, because Moses put them there. 20.97. 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; 20.98. and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. 20.169. Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. 20.171. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. 20.172. But the Egyptian himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to make war with the Romans, and said they ought not to obey them at all; and when any persons would not comply with them, they set fire to their villages, and plundered them.
3. Mishnah, Rosh Hashanah, 2.9 (1st cent. CE - 3rd cent. CE)

2.9. Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision."
4. Mishnah, Yevamot, 16.7 (1st cent. CE - 3rd cent. CE)

16.7. Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I met Nehemiah of Bet D’li who said to me, “I heard that in the land of Israel no one, permits a [married] woman to marry again on the evidence of one witness, except Rabbi Judah ben Bava”. “That is so”, I told him. He said to me, “Tell them in my name: ‘You know that this country is in confusion because of marauders. I have received a tradition from Rabban Gamaliel the Elder: that they allow a [married] woman to remarry on the evidence of one witness’”. And when I came and recounted the conversation in the presence of Rabban Gamaliel he rejoiced at my words and exclaimed, “We have found a match for Rabbi Judah ben Bava!” As a result of this talk Rabban Gamaliel remembered that some men were once killed at Tel Arza, and that Rabban Gamaliel the Elder had allowed their wives to marry again on the evidence of one witness, and the law was established that they allow a woman to marry again on the evidence of one witness, and on the testimony of one [who states that he has heard] from another witness, from a slave, from a woman or from a female slave. Rabbi Eliezer and Rabbi Joshua say: a woman is not be allowed to remarry on the evidence of one witness. Rabbi Akiva ruled: [a woman is not allowed to marry again] on the evidence of a woman, on that of a slave, on that of a female slave or on that of relatives. They said to him: It once happened that a number of Levites went to Tsoar, the city of palms, and one of them became ill on the way, and they left him in an inn. When they returned they asked the [female] innkeeper, “Where is our friend?” And she replied, “He is dead and I buried him”, and they allowed his wife to remarry. Should not then a priest’s wife [be believed at least as much] as an innkeeper!” He answered them: When she will [give such evidence] as the innkeeper [gave] she will be believed, for the innkeeper had brought out to them [the dead man’s] staff, his bag and the Torah scroll which he had with him."
5. New Testament, Acts, 1.8, 1.16, 1.17, 1.18, 1.19, 1.20, 2.5, 2.10, 2.14, 2.36, 3.13, 3.14, 3.15, 5.36, 5.38, 5.39, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.11, 6.12, 6.13, 6.14, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 7.54-8.1, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 9.32, 10.1-11.18, 10.45, 11.1, 11.2, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 12.1, 12.2, 12.3, 12.4, 12.11, 12.20, 12.21, 12.22, 12.23, 13.50, 14.1, 14.5, 14.19, 14.27, 17.15, 18.12, 18.13, 19.1, 19.22, 19.23, 20.3, 20.19, 20.24, 21.11, 21.12, 21.13, 21.23, 21.27, 21.28, 22.20, 23.12, 25.8, 26.21, 28.24, 28.25, 28.26, 28.27, 28.28 (1st cent. CE - 2nd cent. CE)

1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus.
6. New Testament, Galatians, 2.11-2.14 (1st cent. CE - 1st cent. CE)

2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do?
7. New Testament, Romans, 13.1-13.7 (1st cent. CE - 1st cent. CE)

13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 13.2. Therefore he who resists the authority, withstands the ordice of God; and those who withstand will receive to themselves judgment. 13.3. For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same 13.4. for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn't bear the sword in vain; for he is a minister of God, an avenger for wrath to him who does evil. 13.5. Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. 13.6. For this reason you also pay taxes, for they are ministers of God's service, attending continually on this very thing. 13.7. Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor.
8. New Testament, Luke, 13.1-13.5, 19.41-19.44, 22.6, 23.12 (1st cent. CE - 1st cent. CE)

13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2. Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 13.3. I tell you, no, but, unless you repent, you will all perish in the same way. 13.4. Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem? 13.5. I tell you, no, but, unless you repent, you will all perish in the same way. 19.41. When he drew near, he saw the city and wept over it 19.42. saying, "If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. 19.43. For the days will come on you, when your enemies will throw up a barricade against you, surround you, hem you in on every side 19.44. and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation. 22.6. He consented, and sought an opportunity to deliver him to them in the absence of the multitude. 23.12. Herod and Pilate became friends with each other that very day, for before that they were enemies with each other.
9. Eusebius of Caesarea, Ecclesiastical History, 1.13 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
acts,apostles,depiction of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 86
acts,western text Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 86
acts and anti-judaism Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
acts coherence of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19
addai Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 146
alexandria,messianic expectations Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 88
antioch Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 146; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
antiochene source Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19
boyarin,daniel,on followers of jesus Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 147
christianity,and greek/pagan religion,and judaism Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 233
christianos Esler (2000), The Early Christian World, 176
christians,as social/ethnic category Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 147
christians,gentile,in the jewish temple Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 233
christians,gentile,jewish Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 233
christians,gentile Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 233
collegium,jewish communities as Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 93
cornelius Esler (2000), The Early Christian World, 176
criteria in textual criticism,authors style Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 86
criteria in textual criticism,discourse analysis Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 86
cult,foreign Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 93
culture,cultural affiliations in galilee Esler (2000), The Early Christian World, 176
divine plan/βουλή Crabb (2020), Luke/Acts and the End of History, 207
ekkle¯sia Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 88, 93
hellenism Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 88, 93
hellenists Esler (2000), The Early Christian World, 176; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 88, 93
identity construction,along violent jew/merciful christian binary Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
imitatio christi Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19
jerusalem Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 88, 93
jesus-believing gentiles,subordinated to synagogue authorities Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 93
jesus-believing jews,and the synagogue Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 93
jesus Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 88
mani,manichaeism Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 146
martyrs crown Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19
methods of interpretation,ancient historical criticism Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19
mission,to the gentiles Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 88, 93
mnason of cyprus Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 233
new testament,as source Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 233
new testament Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 146
of jesus Crabb (2020), Luke/Acts and the End of History, 207
organization,of the jesus movement Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 93
paul,his activity/attitudes to the law,jesus and sacrifice Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 233
penner,todd Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19, 67
periodisation of history Crabb (2020), Luke/Acts and the End of History, 207
peter Esler (2000), The Early Christian World, 176
politics,of luke/acts Crabb (2020), Luke/Acts and the End of History, 207
sacrifice,animal,in judaism v,vi Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 233
stephanos Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19
stephen Esler (2000), The Early Christian World, 176
stephen and cultural memory Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19
stephen historical existence of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19
suffering Crabb (2020), Luke/Acts and the End of History, 207
synagogue,and the jesus movement Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 93
synagogue,as a collegium Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 93
synagogue Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 146
syria,christianity in Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 146
temple/torah charge' Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19
temple (jerusalem),stephens criticism Esler (2000), The Early Christian World, 176
temple (jewish) in jerusalem,christians and the Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 233
temple critique Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19