Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 14.11-14.15


οἵ τε ὄχλοι ἰδόντες ὃ ἐποίησεν Παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν Λυκαονιστὶ λέγοντες Οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶςWhen the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men!


ἐκάλουν τε τὸν Βαρνάβαν Δία, τὸν δὲ Παῦλον Ἑρμῆν ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου.They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker.


ὅ τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν.The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes.


ἀκούσαντες δὲ οἱ ἀπόστολοι Βαρνάβας καὶ Παῦλος, διαρρήξαντες τὰ ἱμάτια ἑαυτῶν ἐξεπήδησαν εἰς τὸν ὄχλον, κράζοντεςBut when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out


καὶ λέγοντες Ἄνδρες, τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμ ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ὃς ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς·Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them;


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

35 results
1. Hebrew Bible, Deuteronomy, 21.20 (9th cent. BCE - 3rd cent. BCE)

21.20. and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’"
2. Hebrew Bible, Genesis, 18.1-18.15 (9th cent. BCE - 3rd cent. BCE)

18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.3. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3. וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.4. יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.5. וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7. וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 18.8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 18.9. וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃ 18.11. וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃ 18.12. וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃ 18.13. וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃ 18.14. הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ 18.15. וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃ 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;" 18.2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth," 18.3. and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant." 18.4. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree." 18.5. And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’" 18.6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’" 18.7. And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it." 18.8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat." 18.9. And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’" 18.10. And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—" 18.11. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—" 18.12. And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’" 18.13. And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?" 18.14. Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’" 18.15. Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’"
3. Hebrew Bible, Psalms, 2.7, 16.10 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 16.10. For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit."
4. Hebrew Bible, Habakkuk, 1.5 (8th cent. BCE - 6th cent. BCE)

1.5. רְאוּ בַגּוֹיִם וְהַבִּיטוּ וְהִתַּמְּהוּ תְּמָהוּ כִּי־פֹעַל פֹּעֵל בִּימֵיכֶם לֹא תַאֲמִינוּ כִּי יְסֻפָּר׃ 1.5. Look ye among the nations, and behold, And wonder marvellously; For, behold, a work shall be wrought in your days, Which ye will not believe though it be told you."
5. Hebrew Bible, Isaiah, 55.3 (8th cent. BCE - 5th cent. BCE)

55.3. הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים׃ 55.3. Incline your ear, and come unto Me; Hear, and your soul shall live; And I will make an everlasting covet with you, Even the sure mercies of David."
6. Homer, Odyssey, 2.267, 17.482-17.487 (8th cent. BCE - 7th cent. BCE)

7. Hebrew Bible, Ezekiel, 1.1 (6th cent. BCE - 5th cent. BCE)

1.1. וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן׃ 1.1. וַיְהִי בִּשְׁלֹשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתוֹךְ־הַגּוֹלָה עַל־נְהַר־כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים׃ 1.1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God."
8. Xenophon, The Persian Expedition, 1.2.19 (5th cent. BCE - 4th cent. BCE)

9. Cicero, Republic, 2.10.18-2.10.19 (2nd cent. BCE - 1st cent. BCE)

10. Cicero, Letters To His Friends, 15.4.2 (2nd cent. BCE - 1st cent. BCE)

11. Dionysius of Halycarnassus, Roman Antiquities, 1.89, 1.89.3, 2.15-2.16 (1st cent. BCE - 1st cent. BCE)

1.89. 1.  Such, then, are the facts concerning the origin of the Romans which I have been able to discover a reading very diligently many works written by both Greek and Roman authors. Hence, from now on let the reader forever renounce the views of those who make Rome a retreat of barbarians, fugitives and vagabonds, and let him confidently affirm it to be a Greek city, — which will be easy when he shows that it is at once the most hospitable and friendly of all cities, and when he bears in mind that the Aborigines were Oenotrians, and these in turn Arcadians,,2.  and remembers those who joined with them in their settlement, the Pelasgians who were Argives by descent and came into Italy from Thessaly; and recalls, moreover, the arrival of Evander and the Arcadians, who settled round the Palatine hill, after the Aborigines had granted the place to them; and also the Peloponnesians, who, coming along with Hercules, settled upon the Saturnian hill; and, last of all, those who left the Troad and were intermixed with the earlier settlers. For one will find no nation that is more ancient or more Greek than these.,3.  But the admixtures of the barbarians with the Romans, by which the city forgot many of its ancient institutions, happened at a later time. And it may well seem a cause of wonder to many who reflect on the natural course of events that Rome did not become entirely barbarized after receiving the Opicans, the Marsians, the Samnites, the Tyrrhenians, the Bruttians and many thousands of Umbrians, Ligurians, Iberians and Gauls, besides innumerable other nations, some of whom came from Italy itself and some from other regions and differed from one another both in their language and habits; for their very ways of life, diverse as they were and thrown into turmoil by such dissoce, might have been expected to cause many innovations in the ancient order of the city.,4.  For many others by living among barbarians have in a short time forgotten all their Greek heritage, so that they neither speak the Greek language nor observe the customs of the Greeks nor acknowledge the same gods nor have the same equitable laws (by which most of all the spirit of the Greeks differs from that of the barbarians) nor agree with them in anything else whatever that relates to the ordinary intercourse of life. Those Achaeans who are settled near the Euxine sea are a sufficient proof of my contention; for, though originally Eleans, of a nation the most Greek of any, they are now the most savage of all barbarians. 1.89.3.  But the admixtures of the barbarians with the Romans, by which the city forgot many of its ancient institutions, happened at a later time. And it may well seem a cause of wonder to many who reflect on the natural course of events that Rome did not become entirely barbarized after receiving the Opicans, the Marsians, the Samnites, the Tyrrhenians, the Bruttians and many thousands of Umbrians, Ligurians, Iberians and Gauls, besides innumerable other nations, some of whom came from Italy itself and some from other regions and differed from one another both in their language and habits; for their very ways of life, diverse as they were and thrown into turmoil by such dissoce, might have been expected to cause many innovations in the ancient order of the city.
12. Philo of Alexandria, On The Embassy To Gaius, 245 (1st cent. BCE - 1st cent. CE)

245. he still had himself some sparks of the Jewish philosophy and piety, since he had long ago learnt something of it by reason of his eagerness for learning, and had studied it still more ever since he had come as governor of the countries in which there are vast numbers of Jews scattered over every city of Asia and Syria; or partly because he was so disposed in his mind from his spontaneous, and natural, and innate inclination for all things which are worthy of care and study. Moreover, God himself appears often to suggest virtuous ideas to virtuous men, by which, while benefiting others, they will likewise be benefited themselves, which now was the case with Petronius. What then was his resolution?
13. Strabo, Geography, 12.2.10, 12.3.25, 12.3.41, 12.6.1, 14.2.29 (1st cent. BCE - 1st cent. BCE)

12.2.10. The size of the country is as follows: In breadth, from Pontus to the Taurus, about one thousand eight hundred stadia, and in length, from Lycaonia and Phrygia to the Euphrates towards the east and Armenia, about three thousand. It is an excellent country, not only in respect to fruits, but particularly in respect to grain and all kinds of cattle. Although it lies farther south than Pontus, it is colder. Bagadania, though level and farthest south of all (for it lies at the foot of the Taurus), produces hardly any fruit-bearing trees, although it is grazed by wild asses, both it and the greater part of the rest of the country, and particularly that round Garsauira and Lycaonia and Morimene. In Cappadocia is produced also the ruddle called Sinopean, the best in the world, although the Iberian rivals it. It was named Sinopean because the merchants were wont to bring it down thence to Sinope before the traffic of the Ephesians had penetrated as far as the people of Cappadocia. It is said that also slabs of crystal and of onyx stone were found by the miners of Archelaus near the country of the Galatians. There was a certain place, also, which had white stone that was like ivory in color and yielded pieces of the size of small whetstones; and from these pieces they made handles for their small swords. And there was another place which yielded such large lumps of transparent stone that they were exported. The boundary of Pontus and Cappadocia is a mountain tract parallel to the Taurus, which has its beginning at the western extremities of Chammanene, where is situated Dasmenda, a stronghold with sheer ascent, and extends to the eastern extremities of Laviansene. Both Chammanene and Laviansene are prefectures in Cappadocia. 12.3.25. Neither can Apollodorus impute such an opinion to the early writers, as though they, one and all, voiced the opinion that no peoples from the far side of the Halys River took part in the Trojan war. One might rather find evidence to the contrary; at any rate, Maeandrius says that the Eneti first set forth from the country of the White Syrians and allied themselves with the Trojans, and that they sailed away from Troy with the Thracians and took up their abode round the recess of the Adrias, but that the Eneti who did not have a part in the expedition had become Cappadocians. The following might seem to agree with this account, I mean the fact that the whole of that part of Cappadocia near the Halys River which extends along Paphlagonia uses two languages which abound in Paphlagonian names, as Bagas, Biasas, Aeniates, Rhatotes, Zardoces, Tibius, Gasys, Oligasys, and Manes, for these names are prevalent in Bamonitis, Pimolitis, Gazelonitis, Gazacene and most of the other districts. Apollodorus himself quotes the Homeric verse as written by Zenodotus, stating that he writes it as follows: from Enete, whence the breed of the wild mules; and he says that Hecataeus takes Enete to be Amisus. But, as I have already stated, Amisus belongs to the White Syrians and is outside the Halys River. 12.3.41. After Pompeiupolis comes the remainder of the interior of Paphlagonia, extending westwards as far as Bithynia. This country, small though it is, was governed by several rulers a little before my time, but, the family of kings having died out, it is now in possession of the Romans. At any rate, they give to the country that borders on Bithynia the names Timonitis, the country of Gezatorix, and also Marmolitis, Sanisene, and Potamia. There was also a Cimiatene, in which was Cimiata, a strong fortress situated at the foot of the mountainous country of the Olgassys. This was used by Mithridates, surnamed Ctistes, as a base of operations when he established himself as lord of Pontus; and his descendants preserved the succession down to Eupator. The last to reign over Paphlagonia was Deiotarus, the son of Castor, surnamed Philadelphus, who possessed Gangra, the royal residence of Morzeus, which was at the same time a small town and a fortress. 12.6.1. LycaoniaSuch, then, is Tatta. And the regions round Orcaorci and Pitnissus, as also the plateaus of the Lycaonians, are cold, bare of trees, and grazed by wild asses, though there is a great scarcity of water; and even where it is possible to find water, then wells are the deepest in the world, just as in Soatra, where the water is actually sold (this is a village-city near Garsaura). But still, although the country is unwatered, it is remarkably productive of sheep; but the wool is coarse, and yet some persons have acquired very great wealth from this alone. Amyntas had over three hundred flocks in this region. There are also two lakes in this region, the larger being Lake Coralis and the smaller Lake Trogitis. In this neighborhood is also Iconium, a town that is well settled and has a more prosperous territory than the above-mentioned ass-grazing country. This place was held by Polemon. Here the region in question is near the Taurus, which separates Cappadocia and Lycaonia from Cilicia Tracheia, which last lies above that region. The boundary between the Lycaonians and the Cappadocians lies between Coropassus, a village of the Lycaonians, and Garsaura, a town of the Cappadocians. The distance between these strongholds is about one hundred and twenty stadia. 14.2.29. Artemidorus says that, as one goes from Physcus, in the Peraea of the Rhodians, to Ephesus, the distance to Lagina is eight hundred and fifty stadia; and thence to Alabanda, two hundred and fifty more; and to Tralleis, one hundred and sixty. But one comes to the road that leads into Tralleis after crossing the Maeander River, at about the middle of the journey, where are the boundaries of Caria. The distance all told from Physcus to the Maeander along the road to Ephesus amounts to one thousand one hundred and eighty stadia. Again, from the Maeander, traversing next in order the length of Ionia along the same road, the distance from the river to Tralleis is eighty stadia; then to Magnesia, one hundred and forty; to Ephesus, one hundred and twenty; to Smyrna, three hundred and twenty; and to Phocaea and the boundaries of Ionia, less than two hundred; so that the length of Ionia in a straight line would be, according to Artemidorus, slightly more than eight hundred stadia. Since there is a kind of common road constantly used by all who travel from Ephesus towards the east, Artemidorus traverses this too: from Ephesus to Carura, a boundary of Caria towards Phrygia, through Magnesia, Tralleis, Nysa, and Antiocheia, is a journey of seven hundred and forty stadia; and, from Carura, the journey in Phrygia, through Laodiceia, Apameia, Metropolis and Chelidonia. Now near the beginning of Paroreius, one comes to Holmi, about nine hundred and twenty stadia from Carura, and, near the end of Paroreius near Lycaonia, through Philomelium, to Tyriaion, slightly more than five hundred. Then Lycaonia, through Laodikia Katakekaumene, as far as Coropassus, eight hundred and forty stadia; from Coropassus in Lycaonia to Garsaura, a small town in Cappadocia, situated on its borders, one hundred and twenty; thence to Mazaca, the metropolis of the Cappadocians, through Soandum and Sadacora, six hundred and eighty; and thence to the Euphrates River, as far as Tomisa, a place in Sophene, through Herphae, a small town, one thousand four hundred and forty. The places on a straight line with these as far as India are the same in Artemidorus as they are in Eratosthenes. But Polybius says that we should rely most on Artemidorus in regard to the places here. He begins with Samosata in Commagene, which lies at the river crossing and at Zeugma, and states that the distance to Samosata, across the Taurus, from the boundaries of Cappadocia round Tomisa is four hundred and fifty stadia.
14. Vergil, Aeneis, 1.278-1.279 (1st cent. BCE - 1st cent. BCE)

1.279. Such was his word, but vexed with grief and care
15. Josephus Flavius, Jewish Antiquities, 20.97-20.98, 20.167-20.168, 20.185-20.186 (1st cent. CE - 1st cent. CE)

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. 20.167. 6. These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness 20.168. and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. 20.185. 10. Upon Festus’s coming into Judea, it happened that Judea was afflicted by the robbers, while all the villages were set on fire, and plundered by them. 20.186. And then it was that the sicarii, as they were called, who were robbers, grew numerous. They made use of small swords, not much different in length from the Persian acinacae, but somewhat crooked, and like the Roman sicae, [or sickles,] as they were called; and from these weapons these robbers got their denomination; and with these weapons they slew a great many;
16. Josephus Flavius, Jewish War, 6.301-6.302 (1st cent. CE - 1st cent. CE)

6.301. began on a sudden to cry aloud, “A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!” This was his cry, as he went about by day and by night, in all the lanes of the city. 6.302. However, certain of the most eminent among the populace had great indignation at this dire cry of his, and took up the man, and gave him a great number of severe stripes; yet did not he either say anything for himself, or anything peculiar to those that chastised him, but still he went on with the same words which he cried before.
17. Juvenal, Satires, 3.58-3.66, 3.109-3.125 (1st cent. CE - 2nd cent. CE)

18. New Testament, 1 John, 1.1 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life
19. New Testament, 1 Corinthians, 9.5-9.7, 10.25, 16.19 (1st cent. CE - 1st cent. CE)

9.5. Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas? 9.6. Or have onlyBarnabas and I no right to not work? 9.7. What soldier ever serves athis own expense? Who plants a vineyard, and doesn't eat of its fruit?Or who feeds a flock, and doesn't drink from the flock's milk? 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
20. New Testament, 2 Corinthians, 11.24 (1st cent. CE - 1st cent. CE)

21. New Testament, 2 Timothy, 1.11 (1st cent. CE - 1st cent. CE)

1.11. For this, I was appointed as a preacher, an apostle, and a teacher of the Gentiles.
22. New Testament, Acts, 1.3, 2.4, 2.11-2.12, 2.25-2.28, 3.1-3.10, 4.35-4.37, 5.12-5.16, 5.34, 6.5-6.6, 6.14, 7.51, 7.55, 7.59-7.60, 8.1, 8.12, 9.1-9.32, 9.36-9.42, 10.19, 10.36, 11.20-11.30, 12.7, 12.15, 12.24-12.25, 13.1-13.3, 13.6-13.8, 13.12, 13.14-13.52, 14.1-14.10, 14.12-14.20, 14.22-14.24, 15.1-15.40, 16.16-16.18, 16.20-16.21, 17.1-17.7, 17.16-17.34, 18.4-18.8, 18.18, 19.8, 19.23-19.41, 20.7, 20.25, 21.19, 21.21, 21.25, 21.37, 22.3, 22.17-22.21, 28.3-28.10, 28.23, 28.31 (1st cent. CE - 2nd cent. CE)

1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God! 2.12. They were all amazed, and were perplexed, saying one to another, "What does this mean? 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.3. Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 3.4. Peter, fastening his eyes on him, with John, said, "Look at us. 3.5. He listened to them, expecting to receive something from them. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. 3.8. Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God. 3.9. All the people saw him walking and praising God. 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 4.36. Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race 4.37. having a field, sold it, and brought the money and laid it at the apostles' feet. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.34. But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them. 6.14. 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. 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus. 9.20. Immediately in the synagogues he proclaimed the Christ, that he is the Son of God. 9.21. All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests! 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 9.23. When many days were fulfilled, the Jews conspired together to kill him 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him 9.25. but his disciples took him by night, and let him down through the wall, lowering him in a basket. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 9.27. But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. 9.28. He was with them going in and going out at Jerusalem 9.29. preaching boldly in the name of the Lord. He spoke and disputed against the Grecian Jews, but they were seeking to kill him. 9.30. When the brothers knew it, they brought him down to Caesarea, and sent him out to Tarsus. 9.31. So the assemblies throughout all Judea and Galilee and Samaria had peace, and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit. 9.32. It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda. 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 9.38. As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them. 9.39. Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 9.41. He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive. 9.42. It became known throughout all Joppa, and many believed in the Lord. 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 10.36. The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all -- 11.20. But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Greeks, preaching the Lord Jesus. 11.21. The hand of the Lord was with them, and a great number believed and turned to the Lord. 11.22. The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch 11.23. who, when he had come, and had seen the grace of God, was glad. He exhorted them all, that with purpose of heart they would remain near to the Lord. 11.24. For he was a good man, and full of the Holy Spirit and of faith, and many people were added to the Lord. 11.25. Barnabas went out to Tarsus to look for Saul. 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 11.29. The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea; 11.30. which they also did, sending it to the elders by the hands of Barnabas and Saul. 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.15. They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel. 12.24. But the word of God grew and multiplied. 12.25. Barnabas and Saul returned to Jerusalem, when they had fulfilled their service, also taking with them John whose surname was Mark. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them. 13.3. Then, when they had fasted and prayed and laid their hands on them, they sent them away. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus 13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. 13.12. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. 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. 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.' 13.42. So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 13.44. The next Sabbath almost the whole city was gathered together to hear the word of God. 13.45. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46. Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47. For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.' 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 13.49. The Lord's word was spread abroad throughout all the region. 13.50. But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. 13.51. But they shook off the dust of their feet against them, and came to Iconium. 13.52. The disciples were filled with joy with the Holy Spirit. 14.1. It happened in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed. 14.2. But the disobedient Jews stirred up and embittered the souls of the Gentiles against the brothers. 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 14.4. But the multitude of the city was divided. Part sided with the Jews, and part with the apostles. 14.5. When some of both the Gentiles and the Jews, with their rulers, made a violent attempt to insult them and to stone them 14.6. they became aware of it, and fled to the cities of Lycaonia, Lystra, Derbe, and the surrounding region. 14.7. There they preached the gospel. 14.8. At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 14.9. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 14.18. Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 14.19. But some Jews from Antioch and Iconium came there, and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead. 14.20. But as the disciples stood around him, he rose up, and entered into the city. On the next day he went out with Barnabas to Derbe. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 14.24. They passed through Pisidia, and came to Pamphylia. 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved. 15.2. Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 15.6. The apostles and the elders were gathered together to see about this matter. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9. He made no distinction between us and them, cleansing their hearts by faith. 15.10. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.13. After they were silent, James answered, "Brothers, listen to me. 15.14. Simeon has reported how God first visited the Gentiles, to take out of them a people for his name. 15.15. This agrees with the words of the prophets. As it is written 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up 15.17. That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. 15.18. All his works are known to God from eternity.' 15.19. Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.23. They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. 15.24. Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.26. men who have risked their lives for the name of our Lord Jesus Christ. 15.27. We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 15.30. So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter. 15.31. When they had read it, they rejoiced for the consolation. 15.32. Judas and Silas, also being prophets themselves, encouraged the brothers with many words, and strengthened them. 15.33. After they had spent some time there, they were sent back with greetings from the brothers to the apostles. 15.35. But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also. 15.36. After some days Paul said to Barnabas, "Let's return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing. 15.37. Barnabas planned to take John with them also, who was called Mark. 15.38. But Paul didn't think that it was a good idea to take with them someone who withdrew from them from Pamphylia, and didn't go with them to do the work. 15.39. Then there arose a sharp contention, so that they separated from each other. Barnabas took Mark with him, and sailed away to Cyprus 15.40. but Paul chose Silas, and went out, being commended by the brothers to the grace of God. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 17.1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 17.2. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 17.4. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 17.5. But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. 17.6. When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus! 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.19. They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean. 17.21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 17.32. Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this. 17.33. Thus Paul went out from among them. 17.34. But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles! 18.7. He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 19.8. He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God. 19.23. About that time there arose no small stir concerning the Way. 19.24. For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen 19.25. whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26. You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27. Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships. 19.28. When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians! 19.29. The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. 19.30. When Paul wanted to enter in to the people, the disciples didn't allow him. 19.31. Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.33. They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34. But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians! 19.35. When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? 19.36. Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. 19.37. For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38. If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 19.41. When he had thus spoken, he dismissed the assembly. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.25. Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. 21.37. As Paul was about to be brought into the barracks, he asked the commanding officer, "May I say something to you?"He said, "Do you know Greek? 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 22.17. It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance 22.18. and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 22.20. When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' 22.21. He said to me, 'Depart, for I will send you out far from here to the Gentiles.' 28.3. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4. When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live. 28.5. However he shook off the creature into the fire, and wasn't harmed. 28.6. But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god. 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days. 28.8. It was so, that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him. 28.9. Then when this was done, the rest also that had diseases in the island came, and were cured. 28.10. They also honored us with many honors, and when we sailed, they put on board the things that we needed. 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. 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance.
23. New Testament, Apocalypse, 21, 15 (1st cent. CE - 1st cent. CE)

24. New Testament, Philemon, 2 (1st cent. CE - 1st cent. CE)

25. New Testament, Ephesians, 4.8-4.10, 5.14 (1st cent. CE - 1st cent. CE)

4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you.
26. New Testament, Galatians, 2.1-2.3, 2.8-2.10, 2.12-2.14 (1st cent. CE - 1st cent. CE)

2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 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?
27. New Testament, Hebrews, 2.7-2.8, 3.2 (1st cent. CE - 1st cent. CE)

2.7. You made him a little lower than the angels; You crowned him with glory and honor. 2.8. You have put all things in subjection under his feet."For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet. 3.2. who was faithful to him who appointed him, as also was Moses in all his house.
28. New Testament, Romans, 16.23 (1st cent. CE - 1st cent. CE)

16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
29. New Testament, John, 5.5-5.9, 9.1-9.12, 19.2 (1st cent. CE - 1st cent. CE)

5.5. A certain man was there, who had been sick for thirty-eight years. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well? 5.7. The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me. 5.8. Jesus said to him, "Arise, take up your mat, and walk. 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged? 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he. 9.10. They therefore were asking him, "How were your eyes opened? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 9.12. Then they asked him, "Where is he?"He said, "I don't know. 19.2. The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment.
30. New Testament, Luke, 4.31-4.37, 4.40-4.41, 4.43, 6.19-6.20, 7.1-7.17, 8.1, 8.10, 8.41, 8.49, 8.51, 9.11, 9.60, 9.62, 10.9, 11.2, 11.20, 12.32, 12.35-12.38, 12.45-12.48, 13.18, 13.20, 13.28-13.29, 14.15, 16.16, 18.16-18.17, 18.24-18.25, 19.11, 22.16, 22.18, 22.29, 23.33-23.34, 23.36, 23.39-23.43, 23.46, 23.51, 24.39 (1st cent. CE - 1st cent. CE)

4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 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. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 9.62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 12.35. Let your loins be girded and your lamps burning. 12.36. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 12.38. They will be blessed if he comes in the second or third watch, and finds them so. 12.45. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. 12.47. That servant, who knew his lord's will, and didn't prepare, nor do what he wanted, will be beaten with many stripes 12.48. but he who didn't know, and did things worthy of stripes, will be beaten with few stripes. To whoever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 18.16. Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these. 18.17. Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.29. I confer on you a kingdom, even as my Father conferred on me 23.33. When they came to the place that is called The Skull, they crucified him there with the criminals, one on the right and the other on the left. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.36. The soldiers also mocked him, coming to him and offering him vinegar 23.39. One of the criminals who was hanged insulted him, saying, "If you are the Christ, save yourself and us! 23.40. But the other answered, and rebuking him said, "Don't you even fear God, seeing you are under the same condemnation? 23.41. And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong. 23.42. He said to Jesus, "Lord, remember me when you come into your kingdom. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 23.51. (he had not consented to their counsel and deed), from Arimathaea, a city of the Jews, who was also waiting for the Kingdom of God: 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have.
31. New Testament, Mark, 2.13-2.14, 7.33-7.37, 8.23-8.25, 12.32, 16.17 (1st cent. CE - 1st cent. CE)

2.13. He went out again by the seaside. All the multitude came to him, and he taught them. 2.14. As he passed by, he saw Levi, the son of Alphaeus, sitting at the tax office, and he said to him, "Follow me." And he arose and followed him. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.34. Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened! 7.35. Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 7.37. They were astonished beyond measure, saying, "He has done all things well. He makes even the deaf hear, and the mute speak! 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking. 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 16.17. These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages;
32. New Testament, Matthew, 3.15, 18.10 (1st cent. CE - 1st cent. CE)

3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven.
33. Apuleius, The Golden Ass, 11 (2nd cent. CE - 2nd cent. CE)

34. Justin, First Apology, 24 (2nd cent. CE - 2nd cent. CE)

24. In the first place [we furnish proof], because, though we say things similar to what the Greeks say, we only are hated on account of the name of Christ, and though we do no wrong, are put to death as sinners; other men in other places worshipping trees and rivers, and mice and cats and crocodiles, and many irrational animals. Nor are the same animals esteemed by all; but in one place one is worshipped, and another in another, so that all are profane in the judgment of one another, on account of their not worshipping the same objects. And this is the sole accusation you bring against us, that we do not reverence the same gods as you do, nor offer to the dead libations and the savour of fat, and crowns for their statues, and sacrifices. For you very well know that the same animals are with some esteemed gods, with others wild beasts, and with others sacrificial victims.
35. Justin, Dialogue With Trypho, 88.3 (2nd cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
acts (new testament) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
acts and racial discourse Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
acts and the roman empire Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
acts and universalism Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
acts of the apostles, prophets in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 55
acts of the apostles, teachers in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 55
acts of the apostles Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615, 617; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
angel, angelic, angelic transformation, angelomorphism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 188
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
animal Levison, Filled with the Spirit (2009) 348
antioch, christian community in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 55
antioch Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
apologetic, portrait of paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
apologists (christian), and jewish sacrifice Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 279
apostle Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
apuleius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
aquila and prisca(-illa) Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 752
armour Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313
artemis, goddess and cult, arrows Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313
artemis, goddess and cult, mysteries Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313
artemis, goddess and cult, sacrifice Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313
asclepieum Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
asclepius Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
athens Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 322; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
bacchus Levison, Filled with the Spirit (2009) 348
baptism of jesus Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
barnabas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 55; Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
cappadocia/cappadocians, language Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
cappadocia/cappadocians, names Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
caria/carians, names Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
celtic language in asia minor Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
charisma Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
charismatic triad Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
christianity, and greek/pagan religion Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237
christians, gentile Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237
cilicia/cilicians, names Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
colonial(ism) Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 27
contextualisation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 322
corinth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
criteria, conceptual coherence Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313
criteria, verbal coherence Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313
cult, healing cult Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
cyprus and cyrene Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54
deity, appearance disguised as human Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
delphi Levison, Filled with the Spirit (2009) 348
derbe Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
diaspora Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
dibelius, m. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
differentiation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 322
dionysiac cult Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 330
double dreams and visions, peter and cornelius, apologetic agendas Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 330
double dreams and visions, peter and cornelius, ethnic identities Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 330
double dreams and visions, peter and cornelius Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 330
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 188
dream Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
dreams Levison, Filled with the Spirit (2009) 348
enlightenment Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40
enthusiasts/enthusiasm Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40
ephesians, addressees/recipients Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313, 322
ephesians, author/authorship Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313, 322
ephesians, eulogy Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313
ephesians (biblical book) Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
ephesus, neokoros (of artemis) Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313
ephesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 752
epidaurus Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
euhemerism Wiebe, Fallen Angels in the Theology of St Augustine (2021) 172
faith Levison, Filled with the Spirit (2009) 348
family, jewish Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
foreign languages Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 27, 39, 40
forgiveness Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
galatia/galatians/celts, arrival and settlement Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
galatia/galatians/celts, names Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
galatians Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
gamaliel Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
gentiles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
gifts Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 39, 40
god, act/activity, mighty/ powerful of Levison, Filled with the Spirit (2009) 348
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
gospels Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 237
greek language Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
greeven, h. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
halaka Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
hanisa Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
healers, healing Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 188
healing van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 205
hearing Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 39
hermes/zeus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
hermes Levison, Filled with the Spirit (2009) 348; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
herod Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 55
holy spirit, churchs possession of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
holy spirit, lukan conception Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
human/humankind Levison, Filled with the Spirit (2009) 348
hypocrisy Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
iconium Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
incubation Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
inspiration Levison, Filled with the Spirit (2009) 348
institution Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
isis Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
israel, land of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
jerusalem council, decree of Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237
jesus, sayings of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
jesus, traditions Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
jesus van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 205
jesus christ, in luke-acts Levison, Filled with the Spirit (2009) 348
jew/jewish, literature/ authors' "151.0_348.0@law, god's" Levison, Filled with the Spirit (2009) 348
jewish scriptures Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 322
jews, jewish communities, teachers in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
john (apostle) Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
john the baptist Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
judaism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 752, 754
justin, christian writer Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 279
justin martyr Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
juvenal, orontes, tiber Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 752
juvenal, street philosophers Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
kaisareia below mt. argaios (mazaka) Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
koine Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 752
languages, cappadocian Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
languages, lycaonian Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
languages, paphlagonian Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
languages, phrygian Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
latin language in asia minor Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
letter, cynic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 752
levi (new testament) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
levite Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54
levites Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
lines, of sacrifice horizontal and vertical, horizontal Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 279
literature Levison, Filled with the Spirit (2009) 348
luke, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
lycaon of arcadia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
lycaonia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
lycaonian dialect Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
lycia/lycians, names Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
lydia/lydians, names Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
lystra, anatolian village Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
lystra Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237
macedonius (bishop of philae) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 205
manaen Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 55
marcion Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
mark (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
mary, st van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 205
mazaka Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
medicine, medical practice Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
medicine Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
merklein, h. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23, 55
miracle, christian miracle Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
miracle, healing miracle Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
missiology Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 322
mode of reading Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 27
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
mystery cult Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 330
names, personal, cappadocian Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
names, personal, celtic Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
names, personal, isoglosses and interglosses Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
names, personal, paphlagonian Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
names, personal, thracian Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
narratives Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
nation-state Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40
nation Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 27, 40
nationalism Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 27
nativity, narratives in canonical gospels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
neolithic/chalcolithic age (ca. Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
new testament, as source Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237, 279
office Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
osiris Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
paganism, concept of Wiebe, Fallen Angels in the Theology of St Augustine (2021) 172
paphlagonia/paphlagonians, language Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
paphlagonia/paphlagonians, names Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
parallelism/repetition Allison, 4 Baruch (2018) 428
participation, in sacrificial cult Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237
paul, and gospel transmission Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
paul, apostleship Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 55
paul, st (biblical) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 205
paul Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 752; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
paul (apostle) Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
pentecost Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 27, 39, 40
pergamum Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
peter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253; Levison, Filled with the Spirit (2009) 348; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
peter (apostle) Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
philo judaeus Levison, Filled with the Spirit (2009) 348
philosopher Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
pneumatology, lukan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
preaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
presbyter Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
priest Levison, Filled with the Spirit (2009) 348; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 188
priestess Levison, Filled with the Spirit (2009) 348
prophecy Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23; Levison, Filled with the Spirit (2009) 348; Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40
prophet, in antioch Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 55
prophet Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
purity/impurity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
pythonic spirit Levison, Filled with the Spirit (2009) 348
reference, allusion Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 313, 322
resistant readings Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
resurrection Allison, 4 Baruch (2018) 428
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
revelation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 237
rhetoric Levison, Filled with the Spirit (2009) 348
romulus Wiebe, Fallen Angels in the Theology of St Augustine (2021) 172
sabbath Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 188
sacrifice, objection to Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237
sacrifice, animal, in christianity, objection to Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237
sacrifice, animal, in christianity, to the christian god or to saints Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237
sacrifice, animal, in greek religion v, vi Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 237
sacrifice, animal, in judaism v, vi Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 279
sacrifice Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 188
salvation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
scribal, scribe Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 188
seeing Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 188
slavery' Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
speaking in (other) tongues Levison, Filled with the Spirit (2009) 348
speech, ecstatic Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 27, 39, 40
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 348
spirit, characterizations as, holy Levison, Filled with the Spirit (2009) 348
spirit, effects of, ecstasy/frenzy Levison, Filled with the Spirit (2009) 348
spirit, effects of, inflammation Levison, Filled with the Spirit (2009) 348
spirit, effects of, interpret dreams/scripture Levison, Filled with the Spirit (2009) 348
spirit, effects of, intoxication Levison, Filled with the Spirit (2009) 348
spirit, effects of, prophecy Levison, Filled with the Spirit (2009) 348
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 348
spirit, modes of presence, possessing Levison, Filled with the Spirit (2009) 348
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 348
spirit, modes of presence, resting upon Levison, Filled with the Spirit (2009) 348
stephen Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
stephen (and the temple) Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 279
stoicism, stoics, athens Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 617
stoicism, stoics Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 617
synagogue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
synoptics Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
tarsus Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54
teacher, as leaders Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
teacher, as tradents Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
teacher, in antioch Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 55
teacher, relationship to prophets Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
teaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
tektosages, galatian tribe Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
telemachus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
thought, hermes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
thrace/thracians Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
three days Allison, 4 Baruch (2018) 428
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
timothy, hometown Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
tolistoagii or tolistobogii, galatian tribe Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
tradition Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 39
translation Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 39
transmission, of tradition/teaching Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
triad, the, writing/teaching of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23
trials, of christians Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 279
trokmoi, galatian tribe Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 399
vision of merkava Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 104
woman, old van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 205
wordelman, a., lystra literary constructions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
zeus, barnabas Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
zeus, lystra Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 615
zeus Levison, Filled with the Spirit (2009) 348
zimmermann, a.f. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
ἐπίσκοπος Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 23