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, 16.15


ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα Εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε· καὶ παρεβιάσατο ἡμᾶς.When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us.


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

57 results
1. Hebrew Bible, Deuteronomy, 18.15-18.22 (9th cent. BCE - 3rd cent. BCE)

18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’" 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him."
2. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Leviticus, 21.1 (9th cent. BCE - 3rd cent. BCE)

21.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵהֶם לְנֶפֶשׁ לֹא־יִטַּמָּא בְּעַמָּיו׃ 21.1. וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו אֲ‍שֶׁר־יוּצַק עַל־רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה וּמִלֵּא אֶת־יָדוֹ לִלְבֹּשׁ אֶת־הַבְּגָדִים אֶת־רֹאשׁוֹ לֹא יִפְרָע וּבְגָדָיו לֹא יִפְרֹם׃ 21.1. And the LORD said unto Moses: Speak unto the priests the sons of Aaron, and say unto them: There shall none defile himself for the dead among his people;"
4. Hebrew Bible, Isaiah, 6.9-6.10 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’"
5. Euripides, Trojan Women, 17, 16 (5th cent. BCE - 5th cent. BCE)

6. Herodotus, Histories, 6.68 (5th cent. BCE - 5th cent. BCE)

6.68. When she came in, he put some of the entrails in her hands and entreated her, saying, “Mother, appealing to Zeus of the household and to all the other gods, I beseech you to tell me the truth. Who is my father? Tell me truly. ,Leotychides said in the disputes that you were already pregt by your former husband when you came to Ariston. Others say more foolishly that you approached to one of the servants, the ass-keeper, and that I am his son. ,I adjure you by the gods to speak what is true. If you have done anything of what they say, you are not the only one; you are in company with many women. There is much talk at Sparta that Ariston did not have child-bearing seed in him, or his former wives would have given him children.”
7. Dead Sea Scrolls, Damascus Covenant, 7.13-7.15 (2nd cent. BCE - 1st cent. CE)

8. Dead Sea Scrolls, Pesher On Habakkuk, 11.6 (2nd cent. BCE - 1st cent. CE)

9. Dead Sea Scrolls, War Scroll, 1.3 (2nd cent. BCE - 1st cent. CE)

10. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 7.13-7.15 (2nd cent. BCE - 1st cent. CE)

11. Septuagint, Judith, 7.4 (2nd cent. BCE - 0th cent. CE)

7.4. When the Israelites saw their vast numbers they were greatly terrified, and every one said to his neighbor, "These men will now lick up the face of the whole land; neither the high mountains nor the valleys nor the hills will bear their weight.
12. Philo of Alexandria, On The Special Laws, 2.42 (1st cent. BCE - 1st cent. CE)

2.42. The law sets down every day as a festival, adapting itself to an irreproachable life, as if men continually obeyed nature and her injunctions. And if wickedness did not prosper, subduing by their predomit influence all those reasonings about what things might be expedient, which they have driven out of the soul of each individual, but if all the powers of the virtues remained in all respects unsubdued, then the whole time from a man's birth to his death would be one uninterrupted festival, and all houses and every city would pass their time in continual fearlessness and peace, being full of every imaginable blessing, enjoying perfect tranquillity.
13. Anon., Didache, 11.1-11.2 (1st cent. CE - 2nd cent. CE)

14. Josephus Flavius, Jewish Antiquities, 11.169, 20.50 (1st cent. CE - 1st cent. CE)

11.169. “You know, O Jews, that God hath kept our fathers, Abraham, and Isaac, and Jacob, in mind continually, and for the sake of their righteousness hath not left off the care of you. Indeed he hath assisted me in gaining this authority of the king to raise up our wall, and finish what is wanting of the temple.
15. Josephus Flavius, Jewish War, 2.103 (1st cent. CE - 1st cent. CE)

2.103. This man deceived the Jews that were at Crete, and got a great deal of money of them for traveling in splendor; and thence sailed to Melos, where he was thought so certainly genuine, that he got a great deal more money, and prevailed with those that had treated him to sail along with him to Rome.
16. Josephus Flavius, Against Apion, 1.247 (1st cent. CE - 1st cent. CE)

1.247. on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt.
17. New Testament, 1 Peter, 1.5-1.7 (1st cent. CE - 1st cent. CE)

1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ --
18. New Testament, 1 Corinthians, 1.7-1.8, 1.14-1.16, 3.19, 7.29-7.31, 9.19-9.23, 11.5, 12.13, 15.1-15.2, 15.5, 15.11, 15.23, 16.6, 16.9, 16.11, 16.13, 16.15, 16.19 (1st cent. CE - 1st cent. CE)

1.7. o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ; 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.14. I thank God that Ibaptized none of you, except Crispus and Gaius 1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness. 7.29. But I saythis, brothers: the time is short, that from now on, both those whohave wives may be as though they had none; 7.30. and those who weep,as though they didn't weep; and those who rejoice, as though theydidn't rejoice; and those who buy, as though they didn't possess; 7.31. and those who use the world, as not using it to the fullest. Forthe mode of this world passes away. 9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 9.22. To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some. 9.23. Now I do this for thegospel's sake, that I may be a joint partaker of it. 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 15.1. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand 15.2. bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain. 15.5. and that heappeared to Cephas, then to the twelve. 15.11. Whether then it is I or they, so we preach, and so youbelieved. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 16.6. But with you itmay be that I will stay, or even winter, that you may send me on myjourney wherever I go. 16.9. for a greatand effective door has opened to me, and there are many adversaries. 16.11. Therefore let noone despise him. But set him forward on his journey in peace, that hemay come to me; for I expect him with the brothers. 16.13. Watch! Stand firm in the faith! Be courageous! Be strong! 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
19. New Testament, 1 Thessalonians, 1.10, 2.2, 2.14, 2.17, 3.10, 3.12, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13-5.11 (1st cent. CE - 1st cent. CE)

1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come.
20. New Testament, 1 Timothy, 2.1-2.15, 3.9, 3.15 (1st cent. CE - 1st cent. CE)

2.1. I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 2.3. For this is good and acceptable in the sight of God our Savior; 2.4. who desires all people to be saved and come to full knowledge of the truth. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 2.6. who gave himself as a ransom for all; the testimony in its own times; 2.7. to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.10. but (which becomes women professing godliness) with good works. 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 3.9. holding the mystery of the faith in a pure conscience. 3.15. but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth.
21. New Testament, 2 John, 10 (1st cent. CE - 2nd cent. CE)

22. New Testament, 3 John, 10 (1st cent. CE - 2nd cent. CE)

23. New Testament, 2 Corinthians, 1.16 (1st cent. CE - 1st cent. CE)

24. New Testament, 2 Thessalonians, 1.3-1.4 (1st cent. CE - 1st cent. CE)

1.3. We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you towards one another abounds; 1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure.
25. New Testament, 2 Timothy, 1.5, 3.6-3.7, 3.15, 4.19 (1st cent. CE - 1st cent. CE)

1.5. having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also. 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts 3.7. always learning, and never able to come to the knowledge of the truth. 3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 4.19. Greet Prisca and Aquila, and the house of Onesiphorus.
26. New Testament, Acts, 1, 1.1, 1.4, 1.5, 1.6, 1.7, 1.8, 1.14, 1.23, 1.24, 2, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.33, 2.34, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42, 2.44, 2.46, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.13, 3.14, 3.15, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 4.4, 4.12, 4.24, 4.32, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.14, 5.19, 5.20, 5.39, 5.42, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 7.55, 7.56, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.36, 9.37, 9.38, 9.39, 9.40, 9.41, 9.42, 10, 10.1, 10.1-11.18, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 10.43, 10.44, 10.45, 10.46, 10.47, 10.48, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.24, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.38, 13.39, 13.40, 13.41, 13.42, 13.43, 13.44, 13.45, 13.46, 13.47, 13.48, 13.50, 14.22, 14.23, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.40, 16, 16.1, 16.3, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 16.35, 16.36, 16.37, 16.38, 16.39, 16.40, 17, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 17.34, 18, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.24, 18.24-19.7, 18.25, 18.26, 18.27, 19, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.9, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.23, 20.5, 20.5-21.18, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 20.35, 20.36, 20.37, 20.38, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.15, 21.16, 21.17, 21.18, 21.20, 21.21, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.16, 22.17, 22.18, 22.19, 22.20, 22.21, 22.22, 22.24, 23.9, 23.12, 23.13, 23.14, 23.15, 24.22, 24.25, 25.8, 26.6, 26.22, 26.23, 26.24, 26.27, 27, 27.1, 27.1-28.16, 27.2, 27.3, 27.6, 27.7, 27.8, 27.9, 27.10, 27.11, 27.12, 27.13, 27.18, 27.19, 27.20, 27.21, 27.22, 27.23, 27.24, 27.25, 27.26, 27.27, 27.28, 27.31, 27.34, 27.35, 27.37, 27.41, 27.43, 28, 28.1, 28.2, 28.3, 28.4, 28.5, 28.6, 28.7, 28.8, 28.11, 28.12, 28.13, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.26, 28.27, 28.28, 28.29, 28.30, 28.31 (1st cent. CE - 2nd cent. CE)

27. New Testament, Apocalypse, 2.10, 2.21, 13.10, 13.16-13.17, 14.12, 18.4 (1st cent. CE - 1st cent. CE)

2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 2.21. I gave her time to repent, but she refuses to repent of her sexual immorality. 13.10. If anyone has captivity, he goes away. If anyone is with the sword, he must be killed. Here is the endurance and the faith of the saints. 13.16. He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; 13.17. and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name. 14.12. Here is the patience of the saints, those who keep the commandments of God, and the faith of Jesus. 18.4. I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don't receive of her plagues
28. New Testament, James, 1.2-1.3, 2.14-2.26, 5.7-5.11, 5.17 (1st cent. CE - 1st cent. CE)

1.2. Count it all joy, my brothers, when you fall into various temptations 1.3. knowing that the testing of your faith produces patience. 2.14. What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? 2.15. And if a brother or sister is naked and in lack of daily food 2.16. and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it? 2.17. Even so faith, if it has no works, is dead in itself. 2.18. Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 2.26. For as the body apart from the spirit is dead, even so faith apart from works is dead. 5.7. Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 5.8. You also be patient. Establish your hearts, for the coming of the Lord is at hand. 5.9. Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door. 5.10. Take, brothers, for an example of suffering and of patience, the prophets who spoke in the name of the Lord. 5.11. Behold, we call them blessed who endured. You have heard of the patience of Job, and have seen the Lord in the outcome, and how the Lord is full of compassion and mercy. 5.17. Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain, and it didn't rain on the earth for three years and six months.
29. New Testament, Jude, 3 (1st cent. CE - 1st cent. CE)

30. New Testament, Philemon, 2, 22, 17 (1st cent. CE - 1st cent. CE)

31. New Testament, Colossians, 4.1, 4.15 (1st cent. CE - 1st cent. CE)

4.1. Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven. 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house.
32. New Testament, Ephesians, 5.15-5.33 (1st cent. CE - 1st cent. CE)

5.15. Therefore watch carefully how you walk, not as unwise, but as wise; 5.16. redeeming the time, because the days are evil. 5.17. Therefore don't be foolish, but understand what the will of the Lord is. 5.18. Don't be drunken with wine, in which is dissipation, but be filled with the Spirit 5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; 5.21. subjecting yourselves one to another in the fear of Christ. 5.22. Wives, be subject to your own husbands, as to the Lord. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
33. New Testament, Galatians, 2.16, 4.9-4.11 (1st cent. CE - 1st cent. CE)

2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you.
34. New Testament, Hebrews, 3.7-4.11 (1st cent. CE - 1st cent. CE)

35. New Testament, Philippians, 1.1, 2.29, 4.2-4.3 (1st cent. CE - 1st cent. CE)

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 2.29. Receive him therefore in the Lord with all joy, and hold such in honor 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life.
36. New Testament, Romans, 2.28-2.29, 3.26, 8.17, 8.32, 14.5-14.9, 15.24, 16.1-16.23 (1st cent. CE - 1st cent. CE)

2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 14.5. One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind. 14.6. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks. 14.7. For none of us lives to himself, and none dies to himself. 14.8. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord's. 14.9. For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. 15.24. whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6. Greet Mary, who labored much for us. 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. 16.8. Greet Amplias, my beloved in the Lord. 16.9. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 16.10. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine. 16.14. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. 16.15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.17. Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them. 16.18. For those who are such don't serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent. 16.19. For your obedience has become known to all. I rejoice therefore over you. But I desire to have you wise in that which is good, but innocent in that which is evil. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. 16.21. Timothy, my fellow worker, greets you, as do Lucius, Jason, and Sosipater, my relatives. 16.22. I, Tertius, who write the letter, greet you in the Lord. 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.
37. New Testament, Titus, 3.13 (1st cent. CE - 1st cent. CE)

3.13. Send Zenas, the lawyer, and Apollos on their journey speedily, that nothing may be lacking for them.
38. New Testament, John, 1.29-1.34, 1.48, 2.9, 3.8, 4.11, 4.39, 6.26-6.27, 6.29-6.30, 6.34, 6.38-6.40, 6.42, 6.44, 6.48, 6.50-6.59, 14.1-14.3, 20.27 (1st cent. CE - 1st cent. CE)

1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 1.48. Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 6.26. Jesus answered them, "Most assuredly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled. 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him. 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 6.30. They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do? 6.34. They said therefore to him, "Lord, always give us this bread. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day. 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.48. I am the bread of life. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat? 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever. 6.59. These things he said in the synagogue, as he taught in Capernaum. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing.
39. New Testament, Luke, 1.1-1.4, 1.38, 1.48, 2.1-2.39, 2.41-2.51, 3.21-3.22, 4.1, 4.14, 4.18, 5.7, 5.10, 8.1-8.4, 8.23-8.39, 8.47-8.50, 8.52, 12.41-12.46, 14.16-14.24, 15.17, 19.1-19.8, 19.11-19.27, 21.11-21.12, 21.19, 24.13-24.53 (1st cent. CE - 1st cent. CE)

1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 2.2. This was the first enrollment made when Quirinius was governor of Syria. 2.3. All went to enroll themselves, everyone to his own city. 2.4. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David; 2.5. to enroll himself with Mary, who was pledged to be married to him as wife, being great with child. 2.6. It happened, while they were there, that the day had come that she should give birth. 2.7. She brought forth her firstborn son, and she wrapped him in bands of cloth, and laid him in a feeding trough, because there was no room for them in the inn. 2.8. There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 2.9. Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. 2.10. The angel said to them, "Don't be afraid, for behold, I bring you good news of great joy which will be to all the people. 2.11. For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 2.12. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough. 2.13. Suddenly, there was with the angel a multitude of the heavenly host praising God, and saying 2.14. Glory to God in the highest, On earth peace, good will toward men. 2.15. It happened, when the angels went away from them into the sky, that the shepherds said one to another, "Let's go to Bethlehem, now, and see this thing that has happened, which the Lord has made known to us. 2.16. They came with haste, and found both Mary and Joseph, and the baby lying in the feeding trough. 2.17. When they saw it, they publicized widely the saying which was spoken to them about this child. 2.18. All who heard it wondered at the things which were spoken to them by the shepherds. 2.19. But Mary kept all these sayings, pondering them in her heart. 2.20. The shepherds returned, glorifying and praising God for all the things that they had heard and seen, just as it was told them. 2.21. When eight days were fulfilled for the circumcision of the child, his name was called Jesus, which was given by the angel before he was conceived in the womb. 2.22. When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 2.23. (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord") 2.24. and to offer a sacrifice according to that which is said in the law of the Lord, "A pair of turtledoves, or two young pigeons. 2.25. Behold, there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him. 2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 2.27. He came in the Spirit into the temple. When the parents brought in the child, Jesus, that they might do concerning him according to the custom of the law 2.28. then he received him into his arms, and blessed God, and said 2.29. Now you are releasing your servant, Master, According to your word, in peace; 2.30. For my eyes have seen your salvation 2.31. Which you have prepared before the face of all peoples; 2.32. A light for revelation to the Gentiles, And the glory of your people Israel. 2.33. Joseph and his mother were marveling at the things which were spoken concerning him 2.34. and Simeon blessed them, and said to Mary, his mother, "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. 2.35. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed. 2.36. There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity 2.37. and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. 2.38. Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem. 2.39. When they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. 2.41. His parents went every year to Jerusalem at the feast of the Passover. 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast 2.43. and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it 2.44. but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. 2.45. When they didn't find him, they returned to Jerusalem, looking for him. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 2.48. When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you. 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 2.50. They didn't understand the saying which he spoke to them. 2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive. 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 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 8.23. But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him? 8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 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. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 12.41. Peter said to him, "Lord, are you telling this parable to us, or to everybody? 12.42. The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? 12.43. Blessed is that servant whom his lord will find doing so when he comes. 12.44. Truly I tell you, that he will set him over all that he has. 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. 14.16. But he said to him, "A certain man made a great supper, and he invited many people. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 14.19. Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' 14.20. Another said, 'I have married a wife, and therefore I can't come.' 14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24. For I tell you that none of those men who were invited will taste of my supper.' 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 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. 19.12. He said therefore, "A certain nobleman went into a far country to receive for himself a kingdom, and to return. 19.13. He called ten servants of his, and gave them ten minas, and told them, 'Conduct business until I come.' 19.14. But his citizens hated him, and sent an envoy after him, saying, 'We don't want this man to reign over us.' 19.15. It happened when he had come back again, having received the kingdom, that he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business. 19.16. The first came before him, saying, 'Lord, your mina has made ten more minas.' 19.17. He said to him, 'Well done, you good servant! Because you were found faithful in a very little, you shall have authority over ten cities.' 19.18. The second came, saying, 'Your mina, Lord, has made five minas.' 19.19. So he said to him, 'And you are to be over five cities.' 19.20. Another came, saying, 'Lord, behold, your mina, which I kept laid away in a handkerchief 19.21. for I feared you, because you are an exacting man. You take up that which you didn't lay down, and reap that which you didn't sow.' 19.22. He said to him, 'Out of your own mouth will I judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn't lay down, and reaping that which I didn't sow. 19.23. Then why didn't you deposit my money in the bank, and at my coming, I might have earned interest on it?' 19.24. He said to those who stood by, 'Take the mina away from him, and give it to him who has the ten minas.' 19.25. They said to him, 'Lord, he has ten minas!' 19.26. 'For I tell you that to everyone who has, will more be given; but from him who doesn't have, even that which he has will be taken away from him. 19.27. But bring those enemies of mine who didn't want me to reign over them here, and kill them before me.' 21.11. There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 21.19. By your endurance you will win your lives. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 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. 24.40. When he had said this, he showed them his hands and his feet. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 24.52. They worshiped him, and returned to Jerusalem with great joy 24.53. and were continually in the temple, praising and blessing God. Amen.
40. New Testament, Mark, 1.1-1.3, 1.9-1.11, 1.20, 2.23, 2.27, 4.4, 4.15, 5.1-5.20, 6.2-6.3, 6.8, 6.11, 6.17-6.29, 6.32-6.52, 8.3, 8.27, 9.5, 9.33-9.34, 10.17, 10.32, 10.46-10.52, 11.8, 12.14, 13.13, 13.21-13.22 (1st cent. CE - 1st cent. CE)

1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city! 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.18. For John said to Herod, "It is not lawful for you to have your brother's wife. 6.19. Herodias set herself against him, and desired to kill him, but she couldn't 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid. 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.33. He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way? 9.34. But they were silent, for they had disputed one with another on the way about who was the greatest. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me! 10.49. Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you! 10.50. He, casting away his cloak, sprang up, and came to Jesus. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.
41. New Testament, Matthew, 1.1, 2.5, 2.15, 3.11-3.17, 13.55, 24.23-24.24, 24.45-24.51, 25.13-25.30, 28.2 (1st cent. CE - 1st cent. CE)

1.1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2.5. They said to him, "In Bethlehem of Judea, for thus it is written through the prophet 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 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. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 24.23. Then if any man tells you, 'Behold, here is the Christ,' or, 'There,' don't believe it. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 24.45. Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? 24.46. Blessed is that servant whom his lord finds doing so when he comes. 24.47. Most assuredly I tell you that he will set him over all that he has. 24.48. But if that evil servant should say in his heart, 'My lord is delaying his coming,' 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 25.14. For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. 25.15. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. 25.16. Immediately he who received the five talents went and traded with them, and made another five talents. 25.17. In like manner he also who got the two gained another two. 25.18. But he who received the one went away and dug in the earth, and hid his lord's money. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them. 25.20. He who received the five talents came and brought another five talents, saying, 'Lord, you delivered to me five talents. Behold, I have gained another five talents besides them.' 25.21. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.22. He also who got the two talents came and said, 'Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.' 25.23. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.24. He also who had received the one talent came and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow, and gathering where you did not scatter. 25.25. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.' 25.26. But his lord answered him, 'You wicked and slothful servant. You knew that I reap where I didn't sow, and gather where I didn't scatter. 25.27. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 25.28. Take away therefore the talent from him, and give it to him who has the ten talents. 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it.
42. Polycarp of Smyrna, Letter To The Philippians, 1.1 (1st cent. CE - 2nd cent. CE)

43. Suetonius, Claudius, 25.4 (1st cent. CE - 2nd cent. CE)

44. Suetonius, Iulius, 32 (1st cent. CE - 2nd cent. CE)

45. Anon., Acts of Thomas, 26-27, 25 (2nd cent. CE - 3rd cent. CE)

25. And the apostle, filled with joy, said: I praise thee, O Lord Jesu, that thou hast revealed thy truth in these men; for thou only art the God of truth, and none other, and thou art he that knoweth all things that are unknown to the most; thou, Lord, art he that in all things showest compassion and sparest men. For men by reason of the error that is in them have overlooked thee but thou hast not overlooked them. And now at mv supplication and request do thou receive the king and his brother and join them unto thy fold, cleansing them with thy washing and anointing them with thine oil from the error that encompasseth them: and keep them also from the wolves, bearing them into thy meadows. And give them drink out of thine immortal fountain which is neither fouled nor drieth up; for they entreat and supplicate thee and desire to become thy servants and ministers, and for this they are content even to be persecuted of thine enemies, and for thy sake to be hated of them and to be mocked and to die, like as thou for our sake didst suffer all these things, that thou mightest preserve us, thou that art Lord and verily the good shepherd. And do thou grant them to have confidence in thee alone, and the succour that cometh of thee and the hope of their salvation which they look for from thee alone; and that they may be grounded in thy mysteries and receive the perfect good of thy graces and gifts, and flourish in thy ministry and come to perfection in thy Father.
46. Hermas, Similitudes, 8.10.3, 9.27.2 (2nd cent. CE - 2nd cent. CE)

47. Justin, Dialogue With Trypho, 8 (2nd cent. CE - 2nd cent. CE)

8. Justin: When he had spoken these and many other things, which there is no time for mentioning at present, he went away, bidding me attend to them; and I have not seen him since. But straightway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and while revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may- since you are not indifferent to the matter - become acquainted with the Christ of God, and, after being initiated, live a happy life. When I had said this, my beloved friends those who were with Trypho laughed; but Trypho just smiled and said: Trypho: I approve of your other remarks, and admire the eagerness with which you study divine things; but it were better for you still to abide in the philosophy of Plato, or of some other man, cultivating endurance, self-control, and moderation, rather than be deceived by false words, and follow the opinions of men of no reputation. For if you remain in that mode of philosophy, and live blamelessly, a hope of a better destiny were left to you; but when you have forsaken God, and reposed confidence in man, what safety still awaits you? If, then, you are willing to listen to me (for I have already considered you a friend), first be circumcised, then observe what ordices have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God. But Christ - if He has indeed been born, and exists anywhere - is unknown, and does not even know Himself, and has no power until Elias come to anoint Him, and make Him manifest to all. And you, having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing.
48. Minucius Felix, Octavius, 8.4 (2nd cent. CE - 3rd cent. CE)

49. Pausanias, Description of Greece, 5.14.7 (2nd cent. CE - 2nd cent. CE)

5.14.7. After this stands an altar of Heracles surnamed Parastates (Assistant); there are also altars of the brothers of Heracles—Epimedes, Idas, Paeonaeus, and Iasus; I am aware, however, that the altar of Idas is called by others the altar of Acesidas. At the place where are the foundations of the house of Oenomaus stand two altars: one is of Zeus of the Courtyard, which Oenomaus appears to have had built himself, and the other of Zeus of the Thunderbolt, which I believe they built later, when the thunderbolt had struck the house of Oenomaus.
50. Tatian, Oration To The Greeks, 35, 33 (2nd cent. CE - 2nd cent. CE)

51. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE)

39. I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi, and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- [i.e., the court of God.]
52. Eusebius of Caesarea, Ecclesiastical History, 4.26.7, 5.17.5, 8.1.2 (3rd cent. CE - 4th cent. CE)

4.26.7. Again he adds the following: For our philosophy formerly flourished among the Barbarians; but having sprung up among the nations under your rule, during the great reign of your ancestor Augustus, it became to your empire especially a blessing of auspicious omen. For from that time the power of the Romans has grown in greatness and splendor. To this power you have succeeded, as the desired possessor, and such shall you continue with your son, if you guard the philosophy which grew up with the empire and which came into existence with Augustus; that philosophy which your ancestors also honored along with the other religions. 5.17.5. He writes thus. But the Miltiades to whom he refers has left other monuments of his own zeal for the Divine Scriptures, in the discourses which he composed against the Greeks and against the Jews, answering each of them separately in two books. And in addition he addresses an apology to the earthly rulers, in behalf of the philosophy which he embraced. 8.1.2. The favor shown our people by the rulers might be adduced as evidence; as they committed to them the government of provinces, and on account of the great friendship which they entertained toward their doctrine, released them from anxiety in regard to sacrificing.
53. Nag Hammadi, The Gospel of Thomas, 27 (3rd cent. CE - 3rd cent. CE)

54. Origen, Against Celsus, 1.9, 3.44, 3.75, 6.1, 6.24 (3rd cent. CE - 3rd cent. CE)

1.9. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 3.44. After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he supposes, but of the more ignorant class, and asserts that the following are the rules laid down by them. Let no one come to us who has been instructed, or who is wise or prudent (for such qualifications are deemed evil by us); but if there be any ignorant, or unintelligent, or uninstructed, or foolish persons, let them come with confidence. By which words, acknowledging that such individuals are worthy of their God, they manifestly show that they desire and are able to gain over only the silly, and the mean, and the stupid, with women and children. In reply to which, we say that, as if, while Jesus teaches continence, and says, Whosoever looks upon a woman to lust after her, has already committed adultery with her in his heart, one were to behold a few of those who are deemed to be Christians living licentiously, he would most justly blame them for living contrary to the teaching of Jesus, but would act most unreasonably if he were to charge the Gospel with their censurable conduct; so, if he found nevertheless that the doctrine of the Christians invites men to wisdom, the blame then must remain with those who rest in their own ignorance, and who utter, not what Celsus relates (for although some of them are simple and ignorant, they do not speak so shamelessly as he alleges), but other things of much less serious import, which, however, serve to turn aside men from the practice of wisdom. 3.75. But as he afterwards says that the teacher of Christianity acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled physicians, by whom his ignorance would be exposed, we shall inquire in reply, What are the physicians to whom you refer, from whom we turn away ignorant individuals? For you do not suppose that we exhort those to embrace the Gospel who are devoted to philosophy, so that you would regard the latter as the physicians from whom we keep away such as we invite to come to the word of God. He indeed will make no answer, because he cannot name the physicians; or else he will be obliged to betake himself to those of them who are ignorant, and who of their own accord servilely yield themselves to the worship of many gods, and to whatever other opinions are entertained by ignorant individuals. In either case, then, he will be shown to have employed to no purpose in his argument the illustration of one who keeps others away from skilled physicians. But if, in order to preserve from the philosophy of Epicurus, and from such as are considered physicians after his system, those who are deceived by them, why should we not be acting most reasonably in keeping such away from a dangerous disease caused by the physicians of Celsus, - that, viz., which leads to the annihilation of providence, and the introduction of pleasure as a good? But let it be conceded that we do keep away those whom we encourage to become our disciples from other philosopher-physicians - from the Peripatetics, for example, who deny the existence of providence and the relation of Deity to man - why shall we not piously train and heal those who have been thus encouraged, persuading them to devote themselves to the God of all things, and free those who yield obedience to us from the great wounds inflicted by the words of such as are deemed to be philosophers? Nay, let it also be admitted that we turn away from physicians of the sect of the Stoics, who introduce a corruptible god, and assert that his essence consists of a body, which is capable of being changed and altered in all its parts, and who also maintain that all things will one day perish, and that God alone will be left; why shall we not even thus emancipate our subjects from evils, and bring them by pious arguments to devote themselves to the Creator, and to admire the Father of the Christian system, who has so arranged that instruction of the most benevolent kind, and fitted for the conversion of souls, should be distributed throughout the whole human race? Nay, if we should cure those who have fallen into the folly of believing in the transmigration of souls through the teaching of physicians, who will have it that the rational nature descends sometimes into all kinds of irrational animals, and sometimes into that state of being which is incapable of using the imagination, why should we not improve the souls of our subjects by means of a doctrine which does not teach that a state of insensibility or irrationalism is produced in the wicked instead of punishment, but which shows that the labours and chastisements inflicted upon the wicked by God are a kind of medicines leading to conversion? For those who are intelligent Christians, keeping this in view, deal with the simple-minded, as parents do with very young children. We do not betake ourselves then to young persons and silly rustics, saying to them, Flee from physicians. Nor do we say, See that none of you lay hold of knowledge; nor do we assert that knowledge is an evil; nor are we mad enough to say that knowledge causes men to lose their soundness of mind. We would not even say that any one ever perished through wisdom; and although we give instruction, we never say, Give heed to me, but Give heed to the God of all things, and to Jesus, the giver of instruction concerning Him. And none of us is so great a braggart as to say what Celsus put in the mouth of one of our teachers to his acquaintances, I alone will save you. Observe here the lies which he utters against us! Moreover, we do not assert that true physicians destroy those whom they promise to cure. 6.1. In beginning this our sixth book, we desire, my reverend Ambrosius, to answer in it those accusations which Celsus brings against the Christians, not, as might be supposed, those objections which he has adduced from writers on philosophy. For he has quoted a considerable number of passages, chiefly from Plato, and has placed alongside of these such declarations of holy Scripture as are fitted to impress even the intelligent mind; subjoining the assertion that these things are stated much better among the Greeks (than in the Scriptures), and in a manner which is free from all exaggerations and promises on the part of God, or the Son of God. Now we maintain, that if it is the object of the ambassadors of the truth to confer benefits upon the greatest possible number, and, so far as they can, to win over to its side, through their love to men, every one without exception - intelligent as well as simple - not Greeks only, but also Barbarians (and great, indeed, is the humanity which should succeed in converting the rustic and the ignorant ), it is manifest that they must adopt a style of address fitted to do good to all, and to gain over to them men of every sort. Those, on the other hand, who turn away from the ignorant as being mere slaves, and unable to understand the flowing periods of a polished and logical discourse, and so devote their attention solely to such as have been brought up among literary pursuits, confine their views of the public good within very strait and narrow limits. 6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram.
55. Arator, Historia Apostolica, 1.119-1.138 (6th cent. CE - 6th cent. CE)

56. Anon., Gospel of Thomas, 27

57. Epigraphy, Ig Ii, 13493, 13389



Subjects of this text:

subject book bibliographic info
abuse, in polemic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
accusation, against christians Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
achilles Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
acts, canonical Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95, 96; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
acts, divine names in Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 244, 245, 252
acts, western text Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 244, 245, 252
acts Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
acts of john Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 194
acts of the apostles, baptismal content of Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22, 23
acts of the apostles Huttner, Early Christianity in the Lycus Valley (2013) 338; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 143, 145
aelia capitolina (jerusalem) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 542
africa Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 155
agamemnon Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
agrippa ii Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 542
alexandria Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217
altar Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
ambrose Huttner, Early Christianity in the Lycus Valley (2013) 338
analysis for rhetorical criminalization (arc) Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 151
andromache Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
angel, angelic, angelic transformation, angelomorphism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
annahme der christusbotschaft Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 577
anointment Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1468
antioch, aquila, significance of Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
antioch, peters speech in synagogue Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
antonia zenonis Huttner, Early Christianity in the Lycus Valley (2013) 96
apocalyptic(ism) (see also dualism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217
apollo Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 151
apollos, ii Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 580
apologetic, conversion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
apologetic, portrait of paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
apologetic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
apologist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212, 226
apostle Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217
apostolikon Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 886
aquila and prisca(-illa) Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
architecture, from first century to early fourth century Esler, The Early Christian World (2000) 707
architecture, generally Esler, The Early Christian World (2000) 707
architecture, house-churches Esler, The Early Christian World (2000) 707
architecture, influence of synagogues Esler, The Early Christian World (2000) 707
architecture Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
archives Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217
aristophanes Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
aristotle Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
arrianos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 32
assembly Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
associations Alikin, The Earliest History of the Christian Gathering (2009) 39
athenagoras Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
athens Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
aurelia augusta (hierapolis) Huttner, Early Christianity in the Lycus Valley (2013) 96
authority Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 96; Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 151
balaam Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 150
baptism, acts of apostles Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
baptism, filial identity Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
baptism, holy spirits role Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
baptism, lukan understanding Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
baptism, luke-acts, inconsistencies Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
baptism, of corinthians Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptism, of cornelius Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22, 23
baptism, of ephesians Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptism, of ethiopian eunuch Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 23
baptism, of johns disciples Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22, 23
baptism, of lydia Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22, 23
baptism, of paul Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 23
baptism, of pauls jailer Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22, 23
baptism, of simon magus Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 23
baptism, of three thousand at pentecost Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 23
baptism, offered to jews Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptism, paul Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
baptism, superiority over circumcision of Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptism Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 194; Levison, Filled with the Spirit (2009) 317
baptismal significance, of name of aquila Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptismal significance, of numbers in acts Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptismal significance, of pauls shipwreck Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptismal significance, of pauls survival of vipers poison Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptismal significance, of peters mission as fisherman Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptismal significance, of peters side Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptismal significance, of raising of eutychus Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptismal significance, of red sea and crossing Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
baptismal significance, of sauls basket at damascus Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 23
bartimaeus Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
bernice (berenice) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 542
berra, yogi Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
blending of narrative voices/worlds Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 96
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 200
calendar Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 200
causes of corruption, lexical ambiguity Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 244, 245, 252
celsus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
choricius of gaza Brooten, Women Leaders in the Ancient Synagogue (1982) 261
christian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
christianity, in acts Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
christianity, philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
christianity Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212, 354
christianity (early) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 145
circumcision, inferior to baptism Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
citizenship Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
class Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 153
claudia zenonis Huttner, Early Christianity in the Lycus Valley (2013) 96
claudius Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217; Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 153
coins Huttner, Early Christianity in the Lycus Valley (2013) 96
colonialism Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 151
colossae Huttner, Early Christianity in the Lycus Valley (2013) 96
colossians (epistle) Huttner, Early Christianity in the Lycus Valley (2013) 96
community Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 200
conflict, internal Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 150
conflict Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 150
constantinople Brooten, Women Leaders in the Ancient Synagogue (1982) 261
conversion, experience of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
conversion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226, 354
corinthians Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 188, 189
cornelius Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
crisis Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 150
crypto—christians Huttner, Early Christianity in the Lycus Valley (2013) 338
deacons, women as Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
death Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 189; Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
defense Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
delphi Levison, Filled with the Spirit (2009) 317
demaratus Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
demons Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 194
diakonia women and Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
dionysus Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 150
dionysus (dionysos) Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
discipleship Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
domus Alikin, The Earliest History of the Christian Gathering (2009) 51; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
dreams Levison, Filled with the Spirit (2009) 317
economic status of early christians Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 32
economics Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 150, 153
education (educated) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95
emperor Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
endurance Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 110, 111
enthusiasts/enthusiasm Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 188
epicureanism, attacks against Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
epiktetos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 32
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 110, 111
essenes Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
eucharist Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 200
evil Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 150, 151
exile Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 150
exorcism, methods of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
exorcism Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 194
eyewitness Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95, 96
family Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
fasting Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141
feminism Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 153
fence Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
formation of christian ethos deSilva, Ephesians (2022) 279
gabe, verleihung Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 580
galen Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
gender Huttner, Early Christianity in the Lycus Valley (2013) 96; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 143, 145; Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 150, 153, 155
genre Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95
genre\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
god; gods Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 200
gods Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
good Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 200
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
greek syntax, anarthrous nouns Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 244, 245, 252
greek vocables and phrases, θεός Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 244, 245, 252
greek vocables and phrases, κύριος Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 244, 245, 252
greek vocables and phrases, ἰησούς Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 244, 245, 252
hadrian Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 155
healing Levison, Filled with the Spirit (2009) 317
hector Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
hecuba Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
heresy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72, 212
hermes Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
hermetic writers Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 32
herod agrippa i Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
herod the great Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 542
herodians, herodian dynasty Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 542
herodotus Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
hierapolis, necropolis Huttner, Early Christianity in the Lycus Valley (2013) 96, 338
hierapolis Huttner, Early Christianity in the Lycus Valley (2013) 96
historiography DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 238
holy spirit, cornelius Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 579
holy spirit, lukan conception Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 579
holy spirit, samaritans Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 579
homer Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
honor Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 110, 111; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 200
hospitality Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
hostility Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 150
house-church, architecture Esler, The Early Christian World (2000) 707
house church Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
house of prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 143
house v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
household Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 143, 145
household relations, and mutual submission deSilva, Ephesians (2022) 279
household relations, wives and husbands deSilva, Ephesians (2022) 279
identity, christian identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 143
identity, civic identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 143
identity, jewish Esler, The Early Christian World (2000) 189
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 143, 145
imperialism Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 153
indigenous peoples Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 152
inhabitants Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 3
initiation Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
inscriptions, christian Huttner, Early Christianity in the Lycus Valley (2013) 338
inspiration Levison, Filled with the Spirit (2009) 317
insula Alikin, The Earliest History of the Christian Gathering (2009) 51
intersectionality Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 143, 145
ioudaios Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217
jerusalem Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
jesus, as prophet like moses DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 238
jesus christ, in luke-acts Levison, Filled with the Spirit (2009) 317
jesus christ, in nt Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95, 96
jesus–paul parallels Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
jew/jewish, literature/ authors' "151.0_317.0@law, god's" Levison, Filled with the Spirit (2009) 317
jews Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 101
jezebel Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 150
john the baptist Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
journey, educational journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
judaea (roman province; see also yehud) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217
judaism Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 200
judean (geographical-political) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217
julia zenonis (laodicea) Huttner, Early Christianity in the Lycus Valley (2013) 96
julius caesar Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 153
justus of tiberias Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 542
kingdom Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 200
kraemer, ross, on patron of luke-acts as a woman Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 175
kyrios Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 145
laertes Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 200
letter, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
liber pontificalis, lydia, baptism of Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22, 23
liberation Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 150
literature Levison, Filled with the Spirit (2009) 317
lords day Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 200
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 110, 111
lucian Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 189
luke-acts, gendered agenda of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
luke-acts, martha in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
luke-acts, pneumatology, incoherence Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 579
luke-acts Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95, 96
luke-acts\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
luke Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 101; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217, 542
lydia, dealer in purple cloth Esler, The Early Christian World (2000) 426
lydia Levison, Filled with the Spirit (2009) 317; Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 152, 153
lydia of thyatira Huttner, Early Christianity in the Lycus Valley (2013) 96, 338
macedonia Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217
marginalization Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 150
mark, gospel of Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95
martha contrasted with mary, diakonia of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
martha lazarus), lukan portrait of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
martyrdom of mark, text and translation Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 539
matthew, posteriority of Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 74
memory, counter-memory Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 151
menophilos (laodicea) Huttner, Early Christianity in the Lycus Valley (2013) 338
metalepsis (metaleptic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95, 96
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
military Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 153
minoritization Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 150
missionary, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
moses Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
mysteries, mystery, lesemysterium Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
myth Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 151
narration, first person Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95, 96
narrative, lukan travel narrative/reisebericht Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
narrative, travel accounts Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
narrative metalepsis Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95, 96
narrator (narrative voice) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95, 96
necropolis Huttner, Early Christianity in the Lycus Valley (2013) 338
nestor Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
nicolaitans, the Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 150
nympha (col) Huttner, Early Christianity in the Lycus Valley (2013) 96
odysseus Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
oil Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1468
one Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 200
pagan Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 200
paganism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 227
parable Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 96
parables of the end time Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 110, 111
paradox/paradoxical(ly) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 96
pastoral epistles Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141
patience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 111
patmos Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 150
patronage, among christians Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
paul, annoyance of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 226
paul, baptism of Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 23
paul, baptismal theology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
paul, gospel of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
paul, in canonical acts Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 95, 96
paul, interpretation of basket at damascus Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 23
paul, jailers baptism Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22, 23
paul, jewish loyalties of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 211, 226, 227
paul, missionary activity Esler, The Early Christian World (2000) 189
paul, of shipwreck Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
paul, of survival of vipers poison Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 22
paul Huttner, Early Christianity in the Lycus Valley (2013) 96; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
paul (apostle) Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 68, 71
paul (saul) Levison, Filled with the Spirit (2009) 317; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 217, 542
paul (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 101
paul and women Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
paul of tarsus Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 200
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
paulinist Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 188
pausanias Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 189