Tiresias: The Ancient Mediterranean Religions Source Database

8243

New Testament, Acts, 17.4
καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ [τῷ] Σίλᾳ, τῶν τε σεβομένων Ἑλλήνων πλῆθος πολὺ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women.

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

23 results
1. Hebrew Bible, Jonah, 1.16 (9th cent. BCE - 3rd cent. BCE) 1.16. וַיִּירְאוּ הָאֲנָשִׁים יִרְאָה גְדוֹלָה אֶת־יְהוָה וַיִּזְבְּחוּ־זֶבַח לַיהוָה וַיִּדְּרוּ נְדָרִים׃ 1.16. Then the men feared the LORD exceedingly; and they offered a sacrifice unto the LORD, and made vows."
2. 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.’"
3. Josephus Flavius, Jewish Antiquities, 9.209, 11.169, 14.110, 16.164 (1st cent. CE - 1st cent. CE) 9.209. and upon the rise of a most terrible storm, which was so great that the ship was in danger of sinking, the mariners, the master, and the pilot himself, made prayers and vows, in case they escaped the sea: but Jonah lay still and covered [in the ship,] without imitating any thing that the others did; 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. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans.
4. Josephus Flavius, Jewish War, 2.463, 2.560, 7.45 (1st cent. CE - 1st cent. CE) 2.463. o the daytime was spent in shedding of blood, and the night in fear,—which was of the two the more terrible; for when the Syrians thought they had ruined the Jews, they had the Judaizers in suspicion also; and as each side did not care to slay those whom they only suspected on the other, so did they greatly fear them when they were mingled with the other, as if they were certainly foreigners. 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. 7.45. yet did Vespasian suspect the matter, and made an inquiry how far it was true. And when he understood that the accusation laid against the Jews was an unjust one, he cleared them of the crimes charged upon them, and this on account of Titus’s concern about the matter, and brought a deserved punishment upon Jonathan; for he was first tormented, and then burnt alive.
5. Josephus Flavius, Against Apion, 2.123 (1st cent. CE - 1st cent. CE) 2.123. for as to the Grecians, we are rather remote from them in place than different from them in our institutions, insomuch that we have no enmity with them, nor any jealousy of them. On the contrary, it hath so happened, that many of them have come over to our laws, and some of them have continued in their observation, although others of them had not courage enough to persevere, and so departed from them again;
6. Juvenal, Satires, 3.58-3.66, 3.109-3.125, 14.96-14.106 (1st cent. CE - 2nd cent. CE)
7. New Testament, 1 Peter, 1.1 (1st cent. CE - 1st cent. CE) 1.1. Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia
8. New Testament, 1 Corinthians, 7.5, 10.25, 11.5 (1st cent. CE - 1st cent. CE) 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience 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.
9. New Testament, 1 Thessalonians, 1.2-1.10, 2.2, 2.12, 2.14-2.17, 4.1-4.12, 5.1-5.10 (1st cent. CE - 1st cent. CE) 1.2. We always give thanks to God for all of you, mentioning you in our prayers 1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 1.4. We know, brothers loved by God, that you are chosen 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit 1.7. so that you became an example to all who believe in Macedonia and in Achaia. 1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 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. 2.2. but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. 2.17. But we, brothers, being bereaved of you for a short season, in presence, not in heart, tried even harder to see your face with great desire 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 4.2. For you know what charge we gave you through the Lord Jesus. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing. 5.1. But concerning the times and the seasons, brothers, you have no need that anything be written to you. 5.2. For you yourselves know well that the day of the Lord comes like a thief in the night. 5.3. For when they are saying, "Peace and safety," then sudden destruction will come on them, like birth pains on a pregt woman; and they will in no way escape. 5.4. But you, brothers, aren't in darkness, that the day should overtake you like a thief. 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness 5.6. so then let's not sleep, as the rest do, but let's watch and be sober. 5.7. For those who sleep, sleep in the night, and those who are drunken are drunken in the night. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ 5.10. who died for us, that, whether we wake or sleep, we should live together with him.
10. New Testament, 1 Timothy, 2.12 (1st cent. CE - 1st cent. CE) 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness.
11. New Testament, 2 Corinthians, 11.24 (1st cent. CE - 1st cent. CE)
12. New Testament, 2 Timothy, 1.5 (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.
13. New Testament, Acts, 1.14, 2.14, 2.33, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.46, 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, 4.24, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.14, 6.9, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.36, 9.37, 9.38, 9.39, 9.40, 9.41, 10.1-11.18, 10.2, 10.22, 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, 11.28, 12.12, 12.13, 13, 13.5, 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, 13.49, 13.50, 13.51, 13.52, 14, 14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 15, 15.14, 15.21, 15.25, 16, 16.1, 16.2, 16.3, 16.4, 16.5, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 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, 17, 17.1, 17.2, 17.3, 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, 18.19, 18.20, 18.21, 18.24, 18.25, 18.26, 19, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.17, 19.21, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 19.34, 19.35, 19.36, 19.37, 19.38, 19.39, 19.40, 19.41, 20, 20.21, 21, 21.9, 21.10, 21.11, 21.21, 21.28, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.16, 24.26, 24.27, 26.6, 26.22, 26.23, 26.24, 26.27, 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) 1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers.
14. New Testament, James, 1.1 (1st cent. CE - 1st cent. CE) 1.1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.
15. New Testament, Philippians, 4.2-4.3 (1st cent. CE - 1st cent. CE) 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.
16. New Testament, Romans, 16.1-16.8, 16.23 (1st cent. CE - 1st cent. CE) 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. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
17. New Testament, John, 1.18, 14.6, 18.37 (1st cent. CE - 1st cent. CE) 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.
18. New Testament, Luke, 2.34, 3.1, 8.1-8.4, 10.38-10.42, 12.51, 13.10-13.13, 15.17, 19.1-19.8, 20.20-20.26, 24.46-24.49 (1st cent. CE - 1st cent. CE) 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. 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 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. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 12.51. Do you think that I have come to give peace in the earth? I tell you, no, but rather division. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 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. 20.20. They watched him, and sent out spies, who pretended to be righteous, that they might trap him in something he said, so as to deliver him up to the power and authority of the governor. 20.21. They asked him, "Teacher, we know that you say and teach what is right, and aren't partial to anyone, but truly teach the way of God. 20.22. Is it lawful for us to pay taxes to Caesar, or not? 20.23. But he perceived their craftiness, and said to them, "Why do you test me? 20.24. Show me a denarius. Whose image and inscription are on it?"They answered, "Caesar's. 20.25. He said to them, "Then give to Caesar the things that are Caesar's, and to God the things that are God's. 20.26. They weren't able to trap him in his words before the people. They marveled at his answer, and were silent. 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.
19. New Testament, Matthew, 10.34 (1st cent. CE - 1st cent. CE) 10.34. Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword.
20. Suetonius, Claudius, 25.4 (1st cent. CE - 2nd cent. CE)
21. Tosefta, Megillah, 3.11 (1st cent. CE - 2nd cent. CE)
22. Anon., Leviticus Rabba, 9.9 (2nd cent. CE - 5th cent. CE) 9.9. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ, (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. חִזְקִיָּה אָמַר תַּרְתֵּי, חִזְקִיָּה אָמַר גָּדוֹל שָׁלוֹם שֶׁכָּל הַמִּצְווֹת כְּתִיב בְּהוּ (שמות כג, ד ה): כִּי תִרְאֶה, כִּי תִפְגַע, (דברים כב, ו): כִּי יִקָּרֵא, אִם בָּאת מִצְוָה לְיָדְךָ אַתָּה זָקוּק לַעֲשׂוֹתָהּ וְאִם לָאו אִי אַתָּה זָקוּק לַעֲשׂוֹתָהּ, בְּרַם הָכָא (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, בַּקְשֵׁהוּ לִמְקוֹמְךָ וְרָדְפֵהוּ לְמָקוֹם אַחֵר. חִזְקִיָּה אָמַר חוֹרֵי, גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (במדבר לג, ה): וַיִּסְעוּ וַיַּחֲנוּ, נוֹסְעִים בְּמַחְלֹקֶת וְחוֹנִים בְּמַחְלֹקֶת, כֵּיוָן שֶׁבָּאוּ כֻלָּם לִפְנֵי הַר סִינַי נַעֲשׂוּ כֻּלָּם חֲנָיָה אַחַת, הֲדָא דִּכְתִיב (שמות יט, ב): וַיִּחַן שָׁם יִשְׂרָאֵל, וַיַּחֲנוּ שָׁם בְּנֵי יִשְׂרָאֵל אֵין כְּתִיב כָּאן אֶלָּא וַיִּחַן שָׁם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי שָׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנָי. בַּר קַפָּרָא אָמַר תְּלַת, בַּר קַפָּרָא אָמַר גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדָּאוּת בַּתּוֹרָה בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, הֲדָא הוּא דִכְתִיב (בראשית יח, יב): אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, אֲבָל לְאַבְרָהָם לֹא אָמַר כֵּן אֶלָּא (בראשית יח, יג): וַאֲנִי זָקַנְתִּי. בַּר קַפָּרָא אָמַר חוֹרֵי, גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לָשׁוֹן בָּדוּי בַּנְּבִיאִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (שופטים יג, ג): הִנֵּה נָא אַתְּ עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן, אֲבָל לְמָנוֹחַ לֹא אָמַר כֵּן אֶלָּא (שופטים יג, יג): מִכֹּל אֲשֶׁר אָמַרְתִּי אֶל הָאִשָּׁה תִּשָּׁמֵר, מִכָּל מָקוֹם סַמָּנִים הִיא צְרִיכָה. בַּר קַפָּרָא אָמַר חוֹרֵי גָּדוֹל שָׁלוֹם, מַה אִם הָעֶלְיוֹנִים שֶׁאֵין לָהֶם לֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחְרוּת וְלֹא מַצּוֹת וְרִיבוֹת וְלֹא מַחְלֹקֶת וְלֹא עַיִן רָעָה צְרִיכִין שָׁלוֹם, הֲדָא הוּא דִכְתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לְשׁוֹן בַּדָּיוּת בַּתּוֹרָה לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, הֲדָא הוּא דִכְתִיב (בראשית נ, יז): כֹּה תֹאמְרוּן לְיוֹסֵף אָנָא שָׂא נָא, וְלֹא אַשְׁכְּחָן בְּיַעֲקֹב דְּפַקַד כְּלוּם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי גָּדוֹל שָׁלוֹם שֶׁאֲפִלּוּ בִּשְׁעַת מִלְחָמָה אֵין פּוֹתְחִין אֶלָּא בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר וגו', אָמַר רַבִּי יוּדָן בֶּן רַבִּי יוֹסֵי גָּדוֹל שָׁלוֹם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שופטים ו, כד): וַיִּקְרָא לוֹ ה' שָׁלוֹם. אָמַר רַבִּי תַּנְחוּם בַּר יוּדָן, מִכָּאן שֶׁאָסוּר לוֹ לְאָדָם לִשְׁאֹל בִּשְׁלוֹם חֲבֵרוֹ בְּמָקוֹם מְטֻנָּף. תָּנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה בַּמַּיִם כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בְּלֵילֵי שַׁבַּתָּא הֲוָה תַּמָּן חָדָא אִתְּתָא יַצִּיבָא וְשָׁמְעָה לֵיהּ תָּנְתָא מִדְרָשָׁא, אַמְתִּינַת עַד דִּיחֲסַל מִמִּדְרָשׁ, אָזְלָה לְבֵיתָהּ אַשְׁכְּחָא בּוּצִינָא טָפֵי, אֲמַר לָהּ בַּעְלָהּ אָן הֲוֵית, אָמְרָה לֵיהּ אֲנָא יָתִיבָא וְשָׁמְעָה קָלֵיהּ דָּרוֹשָׁה, אֲמַר לָהּ כֵּן וְכֵן לָא אִעַיַּלְתְּ לְהָכָא עַד דַּאֲזַלְתְּ וְרוֹקַת בְּאַנְפֵּי דָרוֹשָׁה, יְתִיבָא שַׁבַּתָּא קַמַּיְיתָא תִּנְיָנָא וּתְלִיתָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתּוּן צְהִיבִין, אֲתֵינָן עִמָּךְ לְגַבֵּי דָּרוֹשָׁה, כֵּיוָן דְּחָמֵי יַתְהוֹן רַבִּי מֵאִיר צָפָה בְּרוּחַ הַקֹּדֶשׁ, אֲמַר לְהוֹ אִית מִנְּכוֹן אִתְּתָא דְּחַכִּימָא לְמִלְחַשׁ בְּעֵינָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתְּ אָזְלַת וְרוֹקַת בְּאַנְפֵּיהּ וְתִשְׁרֵי לְבַעֲלִךְ, כֵּיוָן דְּיָתְבָא קַמֵּי אִידְחִילַת מִינֵיהּ, אֲמָרָה לֵיהּ רַבִּי לֵית אֲנָא חַכִּימָא לְמִילְחַשׁ עֵינָא, אֲמַר לָהּ אֲפִלּוּ הָכֵי רוֹקִי בְּאַנְפִּי שְׁבַע זִמְנִין וַאֲנָא מִינְשִׁים, עָבְדָה הָכִין. אֲמַר לָהּ אִיזִילִי אִמְרִי לְבַעֲלִיךָ אַתְּ אֲמַרְתְּ חָדָא זִימְנָא וַאֲנָא רָקֵית שְׁבַע זִימְנִין. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כָּךְ מְבַזִּין אֶת הַתּוֹרָה, לָא הֲוָה לָךְ לְמֵימַר לְחַד מִינָן לְמִלְחַשׁ לָךְ, אֲמַר לְהוֹ לָא דַּיּוֹ לְמֵאִיר לִהְיוֹת שָׁוֶה לְקוֹנוֹ, דְּתָנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עָשָׂה שָׁלוֹם בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, בַּיּוֹם הָרִאשׁוֹן בָּרָא מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, ט): וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, בָּרְבִיעִי מִן הָעֶלְיוֹנִים, (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, בַּשִּׁשִּׁי בָּא לִבְראוֹת אָדָם, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים הֲרֵי הָעֶלְיוֹנִים רַבִּים מִן הַתַּחְתּוֹנִים בְּרִיאָה אַחַת, אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים הֲרֵי הַתַּחְתּוֹנִים רַבִּים עַל הָעֶלְיוֹנִים בְּרִיאָה אַחַת, מֶה עָשָׂה בְּרָאוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים מִן הָעֶלְיוֹנִים, רַבִּי מָנֵי דִּשְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, גָּדוֹל שָׁלוֹם שֶׁכָּל הַבְּרָכוֹת וְטוֹבוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל, חוֹתְמִין בְּשָׁלוֹם, בִּקְרִיאַת שְׁמַע פּוֹרֵס סֻכַּת שָׁלוֹם, בַּתְּפִלָּה עוֹשֶׂה שָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. וְאֵין לִי אֶלָּא בַּבְּרָכוֹת בַּקָּרְבָּנוֹת מִנַיִן, (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֵין לִי אֶלָּא בַּכְּלָל, בַּפְּרָט מִנַּיִן, (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, וְאֵין לִי אֶלָּא בְּקָרְבְּנוֹת יָחִיד, בְּקָרְבְּנוֹת צִבּוּר מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם, וּמְסַיֵּם בִּשְׁלָמִים. וְאֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה בָּעוֹלָם הַבָּא מִנַּיִן, (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם. 9.9. Said Rabbi Shimon Bar Yochai: Peace is so great that all blessings are included in it (Ps. 29:11) “Hashem will give strength to His people, Hashem will bless His people with peace”. Hizkiah said two things. Hizkiah said: Peace is so great that all mitzvot are written [in the conditional form] (Exodus 23:4-5) “If you see” “If you encounter” (Deut. 22:6) “If you happen by” – if a mitzvah came to your hand, you are bound to do it. However, here (Ps. 34:15) “Seek peace and pursue it.” Seek – [this word applies] in your own place; pursue – [this word applies] in any other place. Hizkiah said gave another explanation: Peace is so great that about every travelling of the children of Israel it is written ‘and they travelled’ ‘and they encamped’ they travelled disputing [with each other] and encamped disputing. But when they arrived at Mount Sinai they did one single encampment, as it is written ‘and Israel encamped [verb in singular] there’ – it is not written ‘they encamped there’, rather, it is written ‘he encamped there.’ At the moment the Holy One of Blessing said ‘this is the moment I will give Torah to the children of Israel’"
23. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) 22a. שקרא ושנה ולא שימש תלמידי חכמים,אתמר קרא ושנה ולא שימש ת"ח ר' אלעזר אומר הרי זה עם הארץ ר' שמואל בר נחמני אמר הרי זה בור ר' ינאי אומר ה"ז כותי,רב אחא בר יעקב אומר הרי זה מגוש אמר רב נחמן בר יצחק מסתברא כרב אחא בר יעקב דאמרי אינשי רטין מגושא ולא ידע מאי אמר תני תנא ולא ידע מאי אמר,ת"ר איזהו ע"ה כל שאינו קורא ק"ש שחרית וערבית בברכותיה דברי ר' מאיר וחכ"א כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר' יונתן בן יוסף אמר כל שיש לו בנים ואינו מגדלן ללמוד תורה אחרים אומרים אפילו קורא ושונה ולא שימש ת"ח זהו ע"ה,קרא ולא שנה הרי זה בור לא קרא ולא שנה עליו הכתוב אומר (ירמיהו לא, כז) וזרעתי את בית ישראל ואת בית יהודה זרע אדם וזרע בהמה,(משלי כד, כא) ירא את ה' בני ומלך ועם שונים אל תתערב אמר רבי יצחק אלו ששונים הלכות פשיטא מהו דתימא שונין בחטא וכדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו קמ"ל,תנא התנאים מבלי עולם מבלי עולם ס"ד אמר רבינא שמורין הלכה מתוך משנתן תניא נמי הכי א"ר יהושע וכי מבלי עולם הן והלא מיישבי עולם הן שנאמר (חבקוק ג, ו) הליכות עולם לו אלא שמורין הלכה מתוך משנתן,אשה פרושה וכו' ת"ר בתולה צליינית ואלמנה שובבית וקטן שלא כלו לו חדשיו הרי אלו מבלי עולם,איני והאמר רבי יוחנן למדנו יראת חטא מבתולה וקיבול שכר מאלמנה יראת חטא מבתולה דר' יוחנן שמעה לההיא בתולה דנפלה אאפה וקאמרה רבש"ע בראת גן עדן ובראת גיהנם בראת צדיקים ובראת רשעים יהי רצון מלפניך שלא יכשלו בי בני אדם,קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר' יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי,כי קאמר כגון יוחני בת רטיבי,מאי קטן שלא כלו לו חדשיו הכא תרגימו זה ת"ח המבעט ברבותיו,רבי אבא אמר זה תלמיד שלא הגיע להוראה ומורה דא"ר אבהו אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה ועצומים כל הרוגיה כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה ת"ח שהגיע להוראה ואינו מורה 22a. is one bwho readthe Written Torah band learnedthe Mishna bbut did not serve Torah scholarsin order to learn the reasoning behind the ihalakhot /i. Since he believes himself knowledgeable, he issues halakhic rulings, but due to his lack of understanding he rules erroneously and is therefore considered wicked. His cunning is in his public display of knowledge, which misleads others into considering him a true Torah scholar., bIt was stated:With regard to one who breadthe Written Torah band learnedthe Mishna bbut did not serve Torah scholars, Rabbi Elazar says: Thisperson bis an ignoramus. Rabbi Shmuel bar Naḥmani said: Thisperson bis a boor. Rabbi Yannai says: Thisperson biscomparable to ba Samaritan,who follows the Written Torah but not the traditions of the Sages., bRav Aḥa bar Ya’akov says: Thisperson biscomparable to ba sorcerer [ imagosh /i],who uses his knowledge to mislead people. bRav Naḥman bar Yitzḥak said: It is reasonable toaccept the opinion of bRav Aḥa bar Ya’akov, as people sayproverbially: bThe sorcerer chants and does not know what he is saying;so too, bthe itannateachesthe Mishna band does not know what he is saying. /b,§ bThe Sages taught: Who is an ignoramus [ iam ha’aretz /i]?It is banyone who does not recite iShema /iin the bmorning and evening with its blessings;this is bthe statement of Rabbi Meir. And the Rabbis say:It is banyone who does not don phylacteries. Ben Azzai says:It is banyone who does not have ritual fringes on his garment. Rabbi Yonatan ben Yosef said:It is banyone who has sons and does not raise them to study Torah. iAḥerimsay: Even if one readsthe Written Torah band learnsthe Mishna bbut does not serve Torah scholars, he is an ignoramus. /b,If one breadthe Written Torah bbut did not learnthe Mishna, bhe is a boor. With regard toone who bdid not read and did not learnat all, bthe verse states:“Behold, the days come, says the Lord, band I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast”(Jeremiah 31:26). One who has not studied at all is comparable to a beast.,The verse states: b“My son, fear the Lord and the king; and meddle not with those who are repeating”(Proverbs 24:21). bRabbi Yitzḥak says: These areindividuals bwho repeatedly learnthe ihalakhot /ibut do not know the reasons behind them. The Gemara asks: bIsn’tthat bobvious?How else could the verse be understood? The Gemara answers: He states this blest you saythat the verse is referring to individuals who brepeatedlycommit bsins, andthis is bin accordance withthe words of bRav Huna, as Rav Huna says: Once a person committed a transgression and repeated it,in his eyes bit became permitted for him.Since the verse could be interpreted in this manner, Rabbi Yitzḥak bteaches usthat the verse is referring to those who learn without understanding., bIt was taughtin a ibaraita /i: bThe itanna’im /i,who recite the tannaitic sources by rote, bareindividuals bwho erode the world.The Gemara is puzzled by this statement: bCouldit benter your mindthat they are individuals bwho erode the world? Ravina says:This statement is referring to those bwho issue halakhic rulings basedon btheirknowledge of imishnayot /i. This is also taughtin a ibaraita /i: bRabbi Yehoshua said: Are theyindividuals bwho erode the world? Aren’t they settling the world, as it is stated: “His ways [ ihalikhot /i] are eternal”(Habakkuk 3:6)? The Sages read the term ihalikhotas ihalakhot /i, inferring that one who learns ihalakhotattains eternal life. bRather,this is referring to those bwho issue halakhic rulings basedon btheirknowledge of imishnayot /i. /b,§ The mishna states that ban abstinent womanis among those who erode the world. bThe Sages taught: A maiden who praysconstantly, band a neighborly [ ishovavit /i] widowwho constantly visits her neighbors, band a child whose monthsof gestation bwere not completed,all bthese arepeople bwho erode the world. /b,The Gemara asks: bIs that so? But didn’t Rabbi Yoḥa say: We learnedthe meaning of bfear of sin from a maiden, andthe significance of breceivingdivine breward from a widow.The meaning of bfear of sincan be learned bfrom a maiden, as Rabbi Yoḥa heard a certain maiden who fell on her facein prayer, band she was saying: Master of the Universe, You created the Garden of Eden and You created Gehenna, You createdthe brighteous and You createdthe bwicked. May it be Your will that men shall not stumble because of meand consequently go to Gehenna.,The significance of breceivingdivine brewardcan be learned bfrom a widow, asthere was ba certain widow in whose neighborhood there was a synagogue,and despite this bevery day she went and prayed in the study hall of Rabbi Yoḥa.Rabbi Yoḥa bsaid to her: My daughter,is there bnot a synagogue in your neighborhood? She said to him: My teacher, don’t I attain a rewardfor all bthe stepsI take while walking to pray in the distant study hall?,The Gemara answers: bWhen it is statedin the ibaraitathat a maiden who prays constantly is one who erodes the world, it is referring, bfor example,to bYoḥani bat Retivi,who constantly prayed and pretended to be saintly but actually engaged in sorcery.,The Gemara asks: bWhatis the meaning of ba child whose monthsof gestation bwere not completed? Here,in Babylonia, bthey interpreted thisas alluding to an imperfect, incomplete bTorah scholar who scorns his teachers. /b, bRabbi Abba says: This is a student who has notyet battainedthe ability bto issuehalakhic brulings, andyet bhe issues rulingsand is therefore compared to a prematurely born child. This is bas Rabbi Abbahu saysthat bRav Huna saysthat bRav says: Whatis the meaning of that bwhich is written: “For she has cast down many wounded; and a mighty host are all her slain”(Proverbs 7:26)? b“For she has cast down [ ihippila /i] many wounded”; thisis referring to ba Torah scholar who has notyet battainedthe ability bto issue rulings, andyet bhe issues rulings. “And a mighty host [ ive’atzumim /i] are all her slain”; thisis referring to ba Torah scholar who has attainedthe ability bto issue rulings, but does not issue rulingsand prevents the masses from learning Torah properly.

Subjects of this text:

subject	book bibliographic info
accusation,against christians	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
acts,synagogues,synagogues,asia minor	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116, 117
acts,synagogues,synagogues,greece	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116, 117
acts	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
acts of the apostles,familiar and foreign	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
acts of the apostles,godfearers	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
acts of the apostles,jews and greeks	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
acts of the apostles	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
alexandria	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
alexandrian jewry	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
antioch-of-pisidia,archisynagogue	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117
antioch-of-pisidia,synagogue,synagogue,and paul	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117
aphrodisias	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 325
apocalyptic(ism) (see also dualism)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217, 325
apollos	Brooten (1982), Women Leaders in the Ancient Synagogue, 140
apologetic,conversion	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
apologetic,portrait of paul	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 383, 754
apologist	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
apostle,paul as	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 383
apostle	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
apuleius	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
aquila	Brooten (1982), Women Leaders in the Ancient Synagogue, 140
aquila and prisca(-illa)	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
archives	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
asia minor,acts	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116, 117
asia minor,archisynagogue	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117
asia minor,inscriptions	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116, 117
asia minor,synagogues	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116, 117
asia minor	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 325
athens,synagogue	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
athens	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226, 754; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
baptism	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
benefaction	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 242
berra,yogi	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
blessings,study	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116, 117
caligula	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
celsus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
charges against	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 242
christian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
christian message	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
christianity,in acts	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
christianity,philosophy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
christianity	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
church	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
circumcision	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
claudius,roman emperor,expulsion of jews from rome by	Feldman (2006), Judaism and Hellenism Reconsidered, 299, 516
claudius	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
collegia	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
colonia caesarea	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
conversion,experience of	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
conversion	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226, 354; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
corinth	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
deacons,women as	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
defense	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
diakonia women and	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
diaspora	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
domitian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
dream,vision	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 190
ephesus	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
faith	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
family	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 242
galen	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
gentile christians / gentile churches	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 325
gentiles	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 105
god,fearer	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 383
god-fearer,god-fearing	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 325
god; gods	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 200
godfearers	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
good	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 200
gospels	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 105
hero	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
holy spirit,cornelius	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
holy spirit,lukan conception	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
holy spirit,samaritans	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
hospitality	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
hypatia (alexandrian philosopher)	Conybeare (2006), The Irrational Augustine, 106
interior,interiorization	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 190
ioudaios	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
jesus (christ) (see also yeshu)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 325
jews	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 105
judaea (roman province; see also yehud)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
judaism	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 200; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
judean (geographical-political)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
juvenal,street philosophers	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
kerygma	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
liber	Conybeare (2006), The Irrational Augustine, 106
luke,synagogue,synagogue liturgy vs. christianity,paganism	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
luke-acts,gendered agenda of	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
luke-acts,martha in	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
luke-acts,pneumatology,incoherence	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
luke	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 105; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217, 325
lydia,dealer in purple cloth	Esler (2000), The Early Christian World, 426
macedonia	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217, 325
martha contrasted with mary,diakonia of	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
martha lazarus),lukan portrait of	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
message	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
message from god/gods	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
midrash	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 325
mission of paul	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
missionary activity	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
moses,origin of torah reading	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
moses	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 325
nero	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
nurture	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 383
obstinacy	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
one	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 200
pagan	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 200
pagans	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
pastoral epistles	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
paul,as pastor	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 383
paul,gospel of	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217, 325
paul (the apostle)	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 105
paul and women	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
paul of tarsus	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 200
persuasion	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
philip,daughters of	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
philippi,synagogue/proseuche	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
philippi (macedonia)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
philosopher,philosophical	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
philosopher	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
philosophy (see also academic philosophy),doing philosophy'	Conybeare (2006), The Irrational Augustine, 106
pisidia,berea	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116, 117
pisidia,christians,diaspora synagogues	Levine (2005), The Ancient Synagogue, The First Thousand Years, 501
pisidia,christians,philippi	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117
pisidia,christians,thessalonica	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117
pisidia,corinth	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117
pleasure	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226, 354, 383
pneumatology,lukan	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
preacher,preaching	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
preaching,christian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
preaching,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, 383
preaching	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226, 754
prophecy,proof from	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
prophet	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 105
prophetic	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
prophets,women as	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
prophets	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
prophets (books of)	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117
proselyte,proselytism	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 325
proseuche (prayer house),diaspora,philippi	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117, 501
protrepsis/protreptic	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
religion	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 200
repentance	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
resurrection	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
revelation	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
roman,empire	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
roman	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
rome,therapeutae	Levine (2005), The Ancient Synagogue, The First Thousand Years, 501
rome,women	Levine (2005), The Ancient Synagogue, The First Thousand Years, 501
rome	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
sabbateion	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117
sabbath,worship	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116, 117
sabbath	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 190
salamis	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
salvation	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 105
septuagint	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
sign	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
silas	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 242
simeon	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
slaves,slavery	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 242
stephen	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
synagogue	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226, 383, 754; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 325
synagogue prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
teachers,women as	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
teaching	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
tertullian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
therapeutae,study	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116, 117
thessalonica,jewry	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117
thessalonica,synagogue	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116, 501
thessalonica	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 242
thessalonika	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
tiber rising	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
tiberius	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
timothy,circumcision	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 608
titus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
truth	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
vespasian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
virtue	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
weapon	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
women,academy	Levine (2005), The Ancient Synagogue, The First Thousand Years, 501
women,attraction to judaism	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117, 501
women,in the acts of the apostles	Esler (2000), The Early Christian World, 426
women,in the jesus movement	Esler (2000), The Early Christian World, 426
women,ministry of	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
women,pauls missionary activity	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117, 501
women,seating,synagogue	Levine (2005), The Ancient Synagogue, The First Thousand Years, 117, 501
women,synagogue attendance	Levine (2005), The Ancient Synagogue, The First Thousand Years, 501
women,torah reading	Levine (2005), The Ancient Synagogue, The First Thousand Years, 501
women and charity	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
women as prophets	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202
women as teachers	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202