Tiresias: The Ancient Mediterranean Religions Source Database

8243

New Testament, Acts, 17.6
μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also

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

49 results
1. 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.’"
2. Euripides, Bacchae, 445-452, 616-647, 444 (5th cent. BCE - 5th cent. BCE) 444. κἄδησας ἐν δεσμοῖσι πανδήμου στέγης
3. Hebrew Bible, Daniel, 2.31-2.35, 2.42, 2.44-2.45, 7.19-7.24 (2nd cent. BCE - 2nd cent. BCE) 2.31. אַנְתְּה מַלְכָּא חָזֵה הֲוַיְתָ וַאֲלוּ צְלֵם חַד שַׂגִּיא צַלְמָא דִּכֵּן רַב וְזִיוֵהּ יַתִּיר קָאֵם לְקָבְלָךְ וְרֵוֵהּ דְּחִיל׃ 2.32. הוּא צַלְמָא רֵאשֵׁהּ דִּי־דְהַב טָב חֲדוֹהִי וּדְרָעוֹהִי דִּי כְסַף מְעוֹהִי וְיַרְכָתֵהּ דִּי נְחָשׁ׃ 2.33. שָׁקוֹהִי דִּי פַרְזֶל רַגְלוֹהִי מנהון [מִנְּהֵין] דִּי פַרְזֶל ומנהון [וּמִנְּהֵין] דִּי חֲסַף׃ 2.34. חָזֵה הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וּמְחָת לְצַלְמָא עַל־רַגְלוֹהִי דִּי פַרְזְלָא וְחַסְפָּא וְהַדֵּקֶת הִמּוֹן׃ 2.35. בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא חַסְפָּא נְחָשָׁא כַּסְפָּא וְדַהֲבָא וַהֲווֹ כְּעוּר מִן־אִדְּרֵי־קַיִט וּנְשָׂא הִמּוֹן רוּחָא וְכָל־אֲתַר לָא־הִשְׁתֲּכַח לְהוֹן וְאַבְנָא דִּי־מְחָת לְצַלְמָא הֲוָת לְטוּר רַב וּמְלָת כָּל־אַרְעָא׃ 2.42. וְאֶצְבְּעָת רַגְלַיָּא מנהון [מִנְּהֵין] פַּרְזֶל ומנהון [וּמִנְּהֵין] חֲסַף מִן־קְצָת מַלְכוּתָא תֶּהֱוֵה תַקִּיפָה וּמִנַּהּ תֶּהֱוֵה תְבִירָה׃ 2.44. וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִנּוּן יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ דִּי לְעָלְמִין לָא תִתְחַבַּל וּמַלְכוּתָה לְעַם אָחֳרָן לָא תִשְׁתְּבִק תַּדִּק וְתָסֵיף כָּל־אִלֵּין מַלְכְוָתָא וְהִיא תְּקוּם לְעָלְמַיָּא׃ 2.45. כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃ 7.19. אֱדַיִן צְבִית לְיַצָּבָא עַל־חֵיוְתָא רְבִיעָיְתָא דִּי־הֲוָת שָׁנְיָה מִן־כלהון [כָּלְּהֵין] דְּחִילָה יַתִּירָה שניה [שִׁנַּהּ] דִּי־פַרְזֶל וְטִפְרַיהּ דִּי־נְחָשׁ אָכְלָה מַדֲּקָה וּשְׁאָרָא בְּרַגְלַיהּ רָפְסָה׃ 7.21. חָזֵה הֲוֵית וְקַרְנָא דִכֵּן עָבְדָה קְרָב עִם־קַדִּישִׁין וְיָכְלָה לְהוֹן׃ 7.22. עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃ 7.23. כֵּן אֲמַר חֵיוְתָא רְבִיעָיְתָא מַלְכוּ רביעיא [רְבִיעָאָה] תֶּהֱוֵא בְאַרְעָא דִּי תִשְׁנֵא מִן־כָּל־מַלְכְוָתָא וְתֵאכֻל כָּל־אַרְעָא וּתְדוּשִׁנַּהּ וְתַדְּקִנַּהּ׃ 7.24. וְקַרְנַיָּא עֲשַׂר מִנַּהּ מַלְכוּתָה עַשְׂרָה מַלְכִין יְקֻמוּן וְאָחֳרָן יְקוּם אַחֲרֵיהוֹן וְהוּא יִשְׁנֵא מִן־קַדְמָיֵא וּתְלָתָה מַלְכִין יְהַשְׁפִּל׃ 2.31. Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was surpassing, stood before thee; and the appearance thereof was terrible." 2.32. As for that image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass," 2.33. its legs of iron, its feet part of iron and part of clay." 2.34. Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them to pieces." 2.35. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth." 2.42. And as the toes of the feet were part of iron, and part of clay, so part of the kingdom shall be strong, and part thereof broken." 2.44. And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed; nor shall the kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but it shall stand for ever." 2.45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’" 7.19. Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet;" 7.20. and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spoke great things, whose appearance was greater than that of its fellows." 7.21. I beheld, and the same horn made war with the saints, and prevailed against them;" 7.22. until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom." 7.23. Thus he said: ‘The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces." 7.24. And as for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings."
4. Septuagint, 1 Maccabees, 1.12 (2nd cent. BCE - 2nd cent. BCE) 1.12. This proposal pleased them
5. Diodorus Siculus, Historical Library, 31.8.6-31.8.9 (1st cent. BCE - 1st cent. BCE) 31.8.6.  They sent out ten commissioners from the senate to Macedonia, and five to the Illyrians, who met with Marcus Aemilius and agreed to dismantle the walls of Demetrias, the chief city of the Macedonians, to detach Amphilochia from Aetolia, and to bring together the prominent men of Macedon at a meeting: there they set them free and announced the removal of the garrisons. 31.8.7.  In addition, they cut off the revenues derived from the gold and silver mines, partly to keep the local inhabitants from being oppressed, and partly to prevent anyone from stirring up a revolution thereafter by using this wealth to get control of Macedon. 31.8.8.  The whole region they divided into four cantons: the first comprised the area between the Nestus River and the Strymon, the forts east of the Nestus (except those of Abdera, Maroneia, and Aenus), and, west of the Strymon, the whole of Bisaltica, together with Heracleia Sintica; the second, the area bounded on the east by the Strymon River, and on the west by the river called the Axius and the lands that border it; the third, the area enclosed on the west by the Peneus River, and on the north by Mt. Bernon, with the addition of some parts of Paeonia, including the notable cities of Edessa and Beroea; fourth and last, the area beyond Mt. Bernon, extending to Epirus and the districts of Illyria. Four cities were the capitals of the four cantons, Amphipolis of the first, Thessalonica of the second, Pella of the third, and Pelagonia of the fourth; 31.8.9.  here four governors were established and here the taxes were to be collected. Troops were stationed on the border regions of Macedonia because of the hostility of the neighbouring tribes. Subsequently Aemilius, after arranging splendid games and revelries for the assembled multitude, sent off to Rome whatever treasure had been discovered, and when he himself arrived, along with his fellow generals, he was ordered by the senate to enter the city in triumph.
6. Livy, History, 45.29.9 (1st cent. BCE - missingth cent. CE)
7. Ovid, Metamorphoses, 3.660-3.669 (1st cent. BCE - missingth cent. CE)
8. Anon., Didache, 11.1-11.2 (1st cent. CE - 2nd cent. CE)
9. Clement of Rome, 1 Clement, 47.1-47.3 (1st cent. CE - 1st cent. CE) 47.1. Ἀναλάβετε τὴν ἐπιστολὴν τοῦ μακαρίου Παύλου τοῦ ἀποστόλου. 47.2. τί πρῶτον ὑμῖν ἐν ἀρχῇ τοῦ εὐαγγελίου ἔγραψεν ; 47.3. ἐπ̓ ἀληθείας πνευματικῶς ἐπέστειλεν ὑμῖν περὶ ἑαυτοῦ τε καὶ Κηφᾶ τε καὶ Ἀπολλώ, διὰ τὸ καὶ τότε προσκλίσεις ὑμᾶς πεποιῆσθαι.
10. Josephus Flavius, Jewish Antiquities, 4.238, 11.169 (1st cent. CE - 1st cent. CE) 4.238. But for him that acts contrary to this law, let him be beaten with forty stripes save one by the public executioner; let him undergo this punishment, which is a most ignominious one for a free-man, and this because he was such a slave to gain as to lay a blot upon his dignity; 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.
11. Juvenal, Satires, 3.58-3.66, 3.109-3.125 (1st cent. CE - 2nd cent. CE)
12. Mishnah, Makkot, 3.12 (1st cent. CE - 3rd cent. CE) 3.12. How do they lash him? His two hands are tied to a pillar on either side of it and the minister of the synagogue grabs his clothing, if they are torn, they are torn; if they are ripped open, they are ripped open, until he exposes the offender’s chest. And a stone is placed behind the offender, the minister of the synagogue stands on it, a strap of cowhide in his hands, doubled over into two, and redoubled, and two straps that rise and fall attached to it."
13. New Testament, 1 Corinthians, 1.11-1.17, 4.16-4.17, 5.9-5.10, 7.5, 10.25, 16.6, 16.11, 16.19 (1st cent. CE - 1st cent. CE) 1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 1.13. Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul? 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.) 1.17. For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldn't be made void. 4.16. I beg you therefore, be imitators of me. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 5.9. I wrote to you in my letter to have no company with sexual sinners; 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 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 16.6. But with you itmay be that I will stay, or even winter, that you may send me on myjourney wherever I go. 16.11. 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. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
14. New Testament, 1 Thessalonians, 1.1, 1.4, 1.10, 2.2, 2.9, 2.12, 2.14-2.15, 2.17, 2.19, 4.1-4.12, 4.15, 4.17, 5.2-5.3, 5.9 (1st cent. CE - 1st cent. CE) 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.4. We know, brothers loved by God, that you are chosen 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. 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. 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; 2.17. 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 2.19. For what is our hope, or joy, or crown of rejoicing? Isn't it even you, before our Lord Jesus at his coming? 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. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 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. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ
15. New Testament, 3 John, 10 (1st cent. CE - 2nd cent. CE)
16. New Testament, 2 Corinthians, 1.3-1.10, 1.16, 5.17, 11.23-11.29 (1st cent. CE - 1st cent. CE)
17. New Testament, 2 Thessalonians, 2.3, 2.5, 2.15 (1st cent. CE - 1st cent. CE) 2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction 2.5. Don't you remember that, when I was still with you, I told you these things? 2.15. So then, brothers, stand firm, and hold the traditions which you were taught by us, whether by word, or by letter.
18. New Testament, 2 Timothy, 3.6 (1st cent. CE - 1st cent. CE) 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
19. New Testament, Acts, 1.14, 2.14, 2.46, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 4.24, 5.12, 7.54-8.1, 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, 9.2, 9.20, 9.21, 9.22, 10.1-11.18, 10.36, 10.44, 10.45, 11.28, 12.1, 12.2, 12.3, 12.4, 12.5, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 13.5, 13.14, 13.42, 13.43, 13.44, 13.45, 13.46, 13.47, 13.48, 13.49, 13.50, 13.51, 13.52, 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, 15.3, 15.21, 15.25, 16, 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, 16.38, 16.40, 17, 17.1, 17.2, 17.3, 17.4, 17.5, 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, 18.24-19.7, 18.26, 18.27, 19, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 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, 20.38, 21.5, 21.17, 24.5, 24.26, 24.27, 26.31, 26.32, 28.1, 28.2, 28.3, 28.4, 28.5, 28.6, 28.7, 28.8, 28.9, 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.
20. New Testament, Apocalypse, 3.10, 12.9, 16.14, 17.12-17.14 (1st cent. CE - 1st cent. CE) 3.10. Because you kept the word of my patience, I also will keep you from the hour of testing, that which is to come on the whole world, to test those who dwell on the earth. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 16.14. for they are spirits of demons, performing signs; which go forth to the kings of the whole inhabited earth, to gather them together for the war of that great day of God, the Almighty. 17.12. The ten horns that you saw are ten kings who have received no kingdom as yet, but they receive authority as kings, with the beast, for one hour. 17.13. These have one mind, and they give their power and authority to the beast. 17.14. These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings. They also will overcome who are with him, called and chosen and faithful.
21. New Testament, James, 2.10 (1st cent. CE - 1st cent. CE) 2.10. For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all.
22. 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.
23. New Testament, Galatians, 2.12, 2.14-2.21, 4.2, 5.3 (1st cent. CE - 1st cent. CE) 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 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. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 4.2. but isunder guardians and stewards until the day appointed by the father. 5.3. Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law.
24. New Testament, Hebrews, 1.6 (1st cent. CE - 1st cent. CE) 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him.
25. New Testament, Philippians, 1.27, 2.12, 2.19-2.24, 2.29 (1st cent. CE - 1st cent. CE) 1.27. Only let your manner of life be worthy of the gospel of Christ, that, whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the gospel; 2.12. So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 2.19. But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing. 2.20. For I have no one else like-minded, who will truly care about you. 2.21. For they all seek their own, not the things of Jesus Christ. 2.22. But you know the proof of him, that, as a child serves a father, so he served with me in furtherance of the gospel. 2.23. Therefore I hope to send him at once, as soon as I see how it will go with me. 2.24. But I trust in the Lord that I myself also will come shortly. 2.29. Receive him therefore in the Lord with all joy, and hold such in honor
26. New Testament, Romans, 5.1-5.5, 15.24, 16.2-16.23 (1st cent. CE - 1st cent. CE) 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4. and perseverance, proven character; and proven character, hope: 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 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. 16.2. 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.
27. 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.
28. New Testament, John, 1.18, 7.30, 8.20, 8.59, 14.6, 18.3, 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. 7.30. They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. 8.20. Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come. 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 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.
29. New Testament, Luke, 1.46-1.55, 2.1, 2.34, 3.1, 4.5, 4.16-4.30, 7.36-7.50, 10.25-10.37, 12.35-12.38, 12.45-12.48, 12.51, 14.17-14.24, 15.11-15.32, 16.19-16.31, 20.20-20.26, 21.26, 23.47 (1st cent. CE - 1st cent. CE) 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy 1.55. As he spoke to our fathers, To Abraham and his seed forever. 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 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 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 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 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 12.35. Let your loins be girded and your lamps burning. 12.36. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 12.38. They will be blessed if he comes in the second or third watch, and finds them so. 12.45. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. 12.47. That servant, who knew his lord's will, and didn't prepare, nor do what he wanted, will be beaten with many stripes 12.48. but he who didn't know, and did things worthy of stripes, will be beaten with few stripes. To whoever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked. 12.51. Do you think that I have come to give peace in the earth? I tell you, no, but rather division. 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.' 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 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! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 15.27. He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.' 15.28. But he was angry, and would not go in. Therefore his father came out, and begged him. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 15.30. But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.' 15.31. He said to him, 'Son, you are always with me, and all that is mine is yours. 15.32. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 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. 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 23.47. When the centurion saw what was done, he glorified God, saying, "Certainly this was a righteous man.
30. New Testament, Mark, 6.11, 13.9 (1st cent. CE - 1st cent. CE) 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! 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them.
31. New Testament, Matthew, 10.17, 10.34, 24.14, 24.21 (1st cent. CE - 1st cent. CE) 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.34. Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 24.14. This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. 24.21. for then there will be great oppression, such as has not been from the beginning of the world until now, no, nor ever will be.
32. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
33. Suetonius, Claudius, 25.4 (1st cent. CE - 2nd cent. CE)
34. Suetonius, Tiberius, 58 (1st cent. CE - 2nd cent. CE)
35. Tacitus, Annals, 1.76.4, 2.27, 2.32 (1st cent. CE - 2nd cent. CE) 2.27.  Nearly at the same time, a charge of revolutionary activities was laid against Libo Drusus, a member of the Scribonian family. I shall describe in some detail the origin, the progress, and the end of this affair, as it marked the discovery of the system destined for so many years to prey upon the vitals of the commonwealth. Firmius Catus, a senator, and one of Libo's closest friends, had urged that short-sighted youth, who had a foible for absurdities, to resort to the forecasts of astrologers, the ritual of magicians, and the society of interpreters of dreams; pointing to his great-grandfather Pompey, to his great-aunt Scribonia (at one time the consort of Augustus), to his cousinship with the Caesars, and to his mansion crowded with ancestral portraits; encouraging him in his luxuries and loans; and, to bind him in a yet stronger chain of evidence, sharing his debaucheries and his embarrassments. 2.32.  His estate was parcelled out among the accusers, and extraordinary praetorships were conferred on those of senatorial status. Cotta Messalinus then moved that the effigy of Libo should not accompany the funeral processions of his descendants; Gnaeus Lentulus, that no member of the Scribonian house should adopt the surname of Drusus. Days of public thanksgiving were fixed at the instance of Pomponius Flaccus. Lucius Piso, Asinius Gallus, Papius Mutilus, and Lucius Apronius procured a decree that votive offerings should be made to Jupiter, Mars, and Concord; and that the thirteenth of September, the anniversary of Libo's suicide, should rank as a festival. This union of sounding names and sycophancy I have recorded as showing how long that evil has been rooted in the State. â€” Other resolutions of the senate ordered the expulsion of the astrologers and magic-mongers from Italy. One of their number, Lucius Pituanius, was flung from the Rock; another — Publius Marcius — was executed by the consuls outside the Esquiline Gate according to ancient usage and at sound of trumpet.
36. Tacitus, Histories, 5.5.3 (1st cent. CE - 2nd cent. CE)
37. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 2.2.4 (2nd cent. CE - 2nd cent. CE)
38. Anon., Acts of Thomas, 49 (2nd cent. CE - 3rd cent. CE) 49. And he laid his hands on them and blessed them, saying: The grace of our Lord Jesus Christ shall be upon you for ever. And they said, Amen. And the woman besought him, saying: O apostle of the Most High, give me the seal, that that enemy return not again unto me. Then he caused her to come near unto him (Syr. went to a river which was close by there), and laid his hands upon her and sealed her in the name of the Father and the Son and the Holy Ghost; and many others also were sealed with her. And the apostle bade his minister (deacon) to set forth a table; and he set forth a stool which they found there, and spread a linen cloth upon it and set on the bread of blessing; and the apostle stood by it and said: Jesu, that hast accounted us worthy to partake of the eucharist of thine holy body and blood, lo, we are bold to draw near unto thine eucharist and to call upon thine holy name: come thou and communicate unto us (Syr. adds more).
39. Athenagoras, Apology Or Embassy For The Christians, 1.2 (2nd cent. CE - 2nd cent. CE) 1.2. τὸ μὲν οὖν μηδ᾿ ὅλως θεὸν ἡγεῖσθαι ἀσεβὲς καὶ ἀνόσιον νομίσαντες, τὸ δὲ οἷς ἕκαστος βούλεται χρῆσθαι ὡς θεοῖς ἀναγκαῖον, ἵνα τῷ πρὸς τὸ θεῖον δέει ἀπέχωνται τοῦ ἀδικεῖν. Ὑμῖν δὲ (καὶ μὴ παρακρουσθῆτε ὡς οἱ πολλοὶ ἐξ ἀκοῆς) τὸ ὄνομα τί ἀπεχθάνεται; Οὐ γὰρ τὰ ὀνόματα
40. Cassius Dio, Roman History, 41.43.2-41.43.4, 53.12.4, 56.25.5-56.25.6, 57.15.8, 60.6.6 (2nd cent. CE - 3rd cent. CE) 41.43.2.  although they had by some accounts about two hundred of the senate and also the consuls with them and had appropriated a small piece of land for the auguries, in order that these might seem to take place under some form of law, so that they regarded the people and the whole city as present there. 41.43.3.  They had not appointed new magistrates for the reason that the consuls had not proposed the lex curiata; but instead they employed the same officials as before, merely changing their names and calling some proconsuls, others propraetors, and others proquaestors. 41.43.4.  For they were very careful about precedents, even though they had taken up arms against their country and abandoned it, and they were anxious that the acts rendered necessary by the exigencies of the situation should not all be in violation of the strict requirement of the ordices. 53.12.4.  Africa, Numidia, Asia, Greece with Epirus, the Dalmatian and Macedonian districts, Sicily, Crete and the Cyrenaic portion of Libya, Bithynia with Pontus which adjoined it, Sardinia and Baetica were held to belong to the people and the senate; 56.25.5.  Besides these events at that time, the seers were forbidden to prophesy to any person alone or to prophesy regarding death even if others should be present. Yet so far was Augustus from caring about such matters in his own case that he set forth to all in an edict the aspect of the stars at the time of his own birth. 56.25.6.  Nevertheless, he forbade this practice. He also issued a proclamation to the subject nations forbidding them to bestow any honours upon a person assigned to govern them either during his term of office or within sixty days after his departure; this was because some governors by arranging beforehand for testimonials and eulogies from their subjects were causing much mischief. 57.15.8.  But as for all the other astrologers and magicians and such as practised divination in any other way whatsoever, he put to death those who were foreigners and banished all the citizens that were accused of still employing the art at this time after the previous decree by which it had been forbidden to engage in any such business in the city; but to those that obeyed immunity was granted. 60.6.6.  As for the Jews, who had again increased so greatly that by reason of their multitude it would have been hard without raising a tumult to bar them from the city, he did not drive them out, but ordered them, while continuing their traditional mode of life, not to hold meetings. He also disbanded the clubs, which had been reintroduced by Gaius.
41. Irenaeus, Refutation of All Heresies, 4.30.3, 5.26.1 (2nd cent. CE - 3rd cent. CE)
42. Justin, First Apology, 2.8, 2.16 (2nd cent. CE - 2nd cent. CE)
43. Pliny The Younger, Letters, 10.96.7 (2nd cent. CE - 2nd cent. CE)
44. Pliny The Younger, Letters, 10.96.7 (2nd cent. CE - 2nd cent. CE)
45. Tertullian, To The Heathen, 2.17.18 (2nd cent. CE - 3rd cent. CE)
46. Tertullian, Apology, 25 (2nd cent. CE - 3rd cent. CE) 25. I think I have offered sufficient proof upon the question of false and true divinity, having shown that the proof rests not merely on debate and argument, but on the witness of the very beings whom you believe are gods, so that the point needs no further handling. However, having been led thus naturally to speak of the Romans, I shall not avoid the controversy which is invited by the groundless assertion of those who maintain that, as a reward of their singular homage to religion, the Romans have been raised to such heights of power as to have become masters of the world; and that so certainly divine are the beings they worship, that those prosper beyond all others, who beyond all others honour them. This, forsooth, is the wages the gods have paid the Romans for their devotion. The progress of the empire is to be ascribed to Sterculus, the Mutunus, and Larentina! For I can hardly think that foreign gods would have been disposed to show more favour to an alien race than to their own, and given their own fatherland, in which they had their birth, grew up to manhood, became illustrious, and at last were buried, over to invaders from another shore! As for Cybele, if she set her affections on the city of Rome as sprung of the Trojan stock saved from the arms of Greece, she herself forsooth being of the same race - if she foresaw her transference to the avenging people by whom Greece the conqueror of Phrygia was to be subdued, let her look to it (in regard of her native country's conquest by Greece). Why, too, even in these days the Mater Magna has given a notable proof of her greatness which she has conferred as a boon upon the city; when, after the loss to the State of Marcus Aurelius at Sirmium, on the sixteenth before the Kalends of April, that most sacred high priest of hers was offering, a week after, impure libations of blood drawn from his own arms, and issuing his commands that the ordinary prayers should be made for the safety of the emperor already dead. O tardy messengers! O sleepy dispatches! Through whose fault Cybele had not an earlier knowledge of the imperial decease, that the Christians might have no occasion to ridicule a goddess so unworthy. Jupiter, again, would surely never have permitted his own Crete to fall at once before the Roman Fasces, forgetful of that Idean cave and the Corybantian cymbals, and the sweet odour of her who nursed him there. Would he not have exalted his own tomb above the entire Capitol, that the land which covered the ashes of Jove might rather be the mistress of the world? Would Juno have desired the destruction of the Punic city, beloved even to the neglect of Samos, and that by a nation of Ænead ? As to that I know, Here were her arms, here was her chariot, this kingdom, if the Fates permit, the goddess tends and cherishes to be mistress of the nations. Jove's hapless wife and sister had no power to prevail against the Fates! Jupiter himself is sustained by fate. And yet the Romans have never done such homage to the Fates, which gave them Carthage against the purpose and the will of Juno, as to the abandoned harlot Larentina. It is undoubted that not a few of your gods have reigned on earth as kings. If, then, they now possess the power of bestowing empire, when they were kings themselves, from whence had they received their kingly honours? Whom did Jupiter and Saturn worship? A Sterculus, I suppose. But did the Romans, along with the native-born inhabitants, afterwards adore also some who were never kings? In that case, however, they were under the reign of others, who did not yet bow down to them, as not yet raised to godhead. It belongs to others, then, to make gift of kingdoms, since there were kings before these gods had their names on the roll of divinities. But how utterly foolish it is to attribute the greatness of the Roman name to religious merits, since it was after Rome became an empire, or call it still a kingdom, that the religion she professes made its chief progress! Is it the case now? Has its religion been the source of the prosperity of Rome? Though Numa set agoing an eagerness after superstitious observances, yet religion among the Romans was not yet a matter of images or temples. It was frugal in its ways, its rites were simple, and there were no capitols struggling to the heavens; but the altars were offhand ones of turf, and the sacred vessels were yet of Samian earthen-ware, and from these the odours rose, and no likeness of God was to be seen. For at that time the skill of the Greeks and Tuscans in image-making had not yet overrun the city with the products of their art. The Romans, therefore, were not distinguished for their devotion to the gods before they attained to greatness; and so their greatness was not the result of their religion. Indeed, how could religion make a people great who have owed their greatness to their irreligion? For, if I am not mistaken, kingdoms and empires are acquired by wars, and are extended by victories. More than that, you cannot have wars and victories without the taking, and often the destruction, of cities. That is a thing in which the gods have their share of calamity. Houses and temples suffer alike; there is indiscriminate slaughter of priests and citizens; the hand of rapine is laid equally upon sacred and on common treasure. Thus the sacrileges of the Romans are as numerous as their trophies. They boast as many triumphs over the gods as over the nations; as many spoils of battle they have still, as there remain images of captive deities. And the poor gods submit to be adored by their enemies, and they ordain illimitable empire to those whose injuries rather than their simulated homage should have had retribution at their hands. But divinities unconscious are with impunity dishonoured, just as in vain they are adored. You certainly never can believe that devotion to religion has evidently advanced to greatness a people who, as we have put it, have either grown by injuring religion, or have injured religion by their growth. Those, too, whose kingdoms have become part of the one great whole of the Roman empire, were not without religion when their kingdoms were taken from them.
47. Tertullian, On The Pallium, 2.7 (2nd cent. CE - 3rd cent. CE)
48. Anon., Joseph And Aseneth, 12.11, 13.11
49. Epigraphy, Aphrodisias, 7

Subjects of this text:

subject	book bibliographic info
acts,synagogues,synagogues,asia minor	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
acts,synagogues,synagogues,greece	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
acts and racial discourse	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 42
acts and the roman empire	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 42
acts and universalism	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 42
acts of the apostles,purpose	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 333
acts of the apostles	Nasrallah (2019), Archaeology and the Letters of Paul, 239
acts of the apostles history and	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 241, 243, 264, 333
akeptous (female donor)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
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
altars	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
angels	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 233
antioch (syrian)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
antiochene	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
antiquity,late antiquity	Bernabe et al. (2013), Redefining Dionysos, 467
antiquity	Bernabe et al. (2013), Redefining Dionysos, 467
antoninus pius	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
anxiety,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
anxiety	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
apocalypse	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
apocalyptic(ism) (see also dualism)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
apollos	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 333
apologetic,portrait of paul	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72, 754
apostle	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
apostles,and liturgies	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
apostolic tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
apuleius	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
aramaic (language)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
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
asia minor,inscriptions	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
asia minor,synagogues	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
athena	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 202
athenagoras	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
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, 754; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
augustine	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 202
babylonian	Bernabe et al. (2013), Redefining Dionysos, 467
bacchants,bacchae,bacchai	Bernabe et al. (2013), Redefining Dionysos, 467
baptism	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
baptism of john	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 333
barnabas	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
benefaction	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265
blessings,study	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
blessings	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
bread,of blessing (εὐλογία)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
caligula	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
cana,marriage at	Bernabe et al. (2013), Redefining Dionysos, 467
canon (scriptural),canonical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
charges against	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265
christian,christianity	Bernabe et al. (2013), Redefining Dionysos, 467
christian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
christian message	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
christianity,civic pride in the apostle paul	Nasrallah (2019), Archaeology and the Letters of Paul, 239
christianity,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271, 358
christianity,philosophy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
church	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
cicero	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
circumcision	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 416
cities,free	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
cities	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
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
coins	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 247, 250, 264
collegia	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
comfort	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271
commodus	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
concannon,cavan	Nasrallah (2019), Archaeology and the Letters of Paul, 239
conversion,experience of	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
conversion	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
council of jerusalem	Esler (2000), The Early Christian World, 820
courts,non-roman	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
coworkers,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 467
cyclical schemas of history	Crabb (2020), Luke/Acts and the End of History, 330
deacons	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
dionysos,awakening	Bernabe et al. (2013), Redefining Dionysos, 467
dionysos,epiphany	Bernabe et al. (2013), Redefining Dionysos, 467
dionysos	Bernabe et al. (2013), Redefining Dionysos, 467
disputes	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
distress (thlipsis),conversion	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
domitian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
duumviri	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
edessa,syria	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
edicts,of provincial governors	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
endowments	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
ephesos	Nasrallah (2019), Archaeology and the Letters of Paul, 239
ephesus	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
epic	Crabb (2020), Luke/Acts and the End of History, 330
epicureanism	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 202
epistle,pastorals	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72
eschatology,day of the lord	Nasrallah (2019), Archaeology and the Letters of Paul, 239
eschatology,suffering	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
eschatology	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 233
essenes	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 416
eucharist,space	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
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, 252, 255, 256
flute	Bernabe et al. (2013), Redefining Dionysos, 467
fortune,τύχη/fortuna	Crabb (2020), Luke/Acts and the End of History, 253
franciscans	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
galilee	Bernabe et al. (2013), Redefining Dionysos, 467
gentile christians / gentile churches	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
gentiles	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 105
gospels	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 105
gymnasion	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
hadrian	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
heresy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72
hero	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
history of	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 244, 245, 246, 247, 248, 249
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	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72
house,church	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
house church	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72
imperial cult,inscriptions	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 243, 245, 247, 255, 256, 257, 260
imperial cult	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 246, 247, 251, 252
imperial ideology	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 333
imperial sociology	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 169
ioudaios	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
irenaeus	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
james (brother of jesus)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
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	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
judaize,judaizing (ioudaïzein)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
judea (region)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
judean (geographical-political)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
jurisdiction	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
justin martyr	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
juvenal,street philosophers	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
kafr kanna,church	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
kerygma	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
koina	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
labor	Nasrallah (2019), Archaeology and the Letters of Paul, 239
law in paul	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
letter,pastoral care	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271
letter,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72, 271
letters	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
liberation	Bernabe et al. (2013), Redefining Dionysos, 467
libo drusus	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 262, 263
linen	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
logos	Bernabe et al. (2013), Redefining Dionysos, 467
luke,synagogue,synagogue liturgy vs. christianity,paganism	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
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
macedonia	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
marcus aurelius	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
martyrdom	Esler (2000), The Early Christian World, 820
megiddo	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
memory	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
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
military	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 246, 248
miracles	Bernabe et al. (2013), Redefining Dionysos, 467
mission of paul	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
missionary,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72
missionary activity	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
morality,sexual	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271
mosaics	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
moses,origin of torah reading	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
myth,mythical	Bernabe et al. (2013), Redefining Dionysos, 467
nero,emperor	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 250
nero	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
new testament	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 202; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
observance of law	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
obstinacy	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
of jesus	Crabb (2020), Luke/Acts and the End of History, 330
oikoumene	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
omophagia ὠμοφαγία	Bernabe et al. (2013), Redefining Dionysos, 467
opposition	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 241, 252, 264
oppression,political	Esler (2000), The Early Christian World, 820
orphism,orphic	Bernabe et al. (2013), Redefining Dionysos, 467
paganism,pagan	Bernabe et al. (2013), Redefining Dionysos, 467
pagans	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
parousia,delay of	Crabb (2020), Luke/Acts and the End of History, 330
patronage,among christians	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72
paul,gospel of	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
paul,producing divisions	Esler (2000), The Early Christian World, 820
paul	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 416; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 202
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217, 375
paul (the apostle)	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94, 105
pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271
peter (cephas,simon –)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
petitions	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
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
pisidia,berea	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
pleasure	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271, 358
pneumatology,lukan	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
poleis	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
politics,of luke/acts	Crabb (2020), Luke/Acts and the End of History, 253, 330
pompey the great	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 245
power,roman imperial	Nasrallah (2019), Archaeology and the Letters of Paul, 239
preacher,preaching	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
preaching,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
preaching	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
proconsul	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
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
proselyte,proselytism	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
proselyte	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
refoundation	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 333
resistant readings	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 42
resurrection	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
reversal	Crabb (2020), Luke/Acts and the End of History, 253
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
roman empire,imperial power	Nasrallah (2019), Archaeology and the Letters of Paul, 239
roman empire,resistance to	Nasrallah (2019), Archaeology and the Letters of Paul, 239
roman empire,unity of the	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
roman empire	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 244, 245, 247, 248, 250, 256, 264
roman empire as a unit	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
rome	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 244, 245, 246, 248, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 263, 264, 265; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
sabbath,worship	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
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
secret,meetings	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
seneca	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271
septuagint	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
servants,as diakonos	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
severus,septimius	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
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, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 333
simeon	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105
slavery	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 42
slaves,slavery	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 242
son/son of man	Bernabe et al. (2013), Redefining Dionysos, 467
stephen	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
stoicism,impassivity	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271
stoicism	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 202
stratēgoi	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 301
suffering	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271
synagogue,language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
synagogue	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
synagogue prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217
table (τράπεζα)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
teaching	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 754
temples	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 247
tertullian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177
theology,theological	Bernabe et al. (2013), Redefining Dionysos, 467
therapeutae,study	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
thessalonica,synagogue	Levine (2005), The Ancient Synagogue, The First Thousand Years, 116
thessalonica	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 333; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72
thessalonika,christian civic pride	Nasrallah (2019), Archaeology and the Letters of Paul, 239
thessalonika	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217, 375
tiber rising	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
tiberius,emperor	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 248, 249, 253, 257, 262, 263, 265
tiberius	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
titus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
trajan,emperor	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 259, 260
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
voluntary associations	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 259, 260, 261
water	Bernabe et al. (2013), Redefining Dionysos, 467
weapon	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 271
wine'	Bernabe et al. (2013), Redefining Dionysos, 467
wisdom,in new testament	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 202
wisdom	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 333
word/the word,preached	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358
works of law	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
world	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 233
worship,early christian	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400
zagreus	Bernabe et al. (2013), Redefining Dionysos, 467
zealot,zealots	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
ἄρτος τῆς εὐλογίας	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400