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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 18.13


λέγοντες ὅτι Παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν.saying, "This man persuades men to worship God contrary to the law.


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

31 results
1. Hebrew Bible, Genesis, 9 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Jeremiah, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
3. Livy, History, 39.8-39.18 (1st cent. BCE - 1st cent. BCE)

4. Philo of Alexandria, On The Embassy To Gaius, 185-190, 115 (1st cent. BCE - 1st cent. CE)

115. for he regarded the Jews with most especial suspicion, as if they were the only persons who cherished wishes opposed to his, and who had been taught in a manner from their very swaddling-clothes by their parents, and teachers, and instructors, and even before that by their holy laws, and also by their unwritten maxims and customs, to believe that there was but one God, their Father and the Creator of the world;
5. Ignatius, To The Magnesians, 2.1-3.2, 8.1-10.3, 10.3 (1st cent. CE - 2nd cent. CE)

10.3. It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity, wherein every tongue believed and was gathered together unto God.
6. Josephus Flavius, Jewish Antiquities, 1.8, 4.214, 4.287, 17.324, 17.327-17.328, 17.330, 18.159-18.161 (1st cent. CE - 1st cent. CE)

1.8. However, some persons there were who desired to know our history, and so exhorted me to go on with it; and, above all the rest, Epaphroditus, a man who is a lover of all kind of learning, but is principally delighted with the knowledge of history, and this on account of his having been himself concerned in great affairs, and many turns of fortune, and having shown a wonderful vigor of an excellent nature, and an immovable virtuous resolution in them all. 1.8. 3. This calamity happened in the six hundredth year of Noah’s government, [age,] in the second month, called by the Macedonians Dius, but by the Hebrews Marchesuan: for so did they order their year in Egypt. 4.214. 14. Let there be seven men to judge in every city, and these such as have been before most zealous in the exercise of virtue and righteousness. Let every judge have two officers allotted him out of the tribe of Levi. 4.287. but if he in whom the trust was reposed, without any deceit of his own, lose what he was intrusted withal, let him come before the seven judges, and swear by God that nothing hath been lost willingly, or with a wicked intention, and that he hath not made use of any part thereof, and so let him depart without blame; but if he hath made use of the least part of what was committed to him, and it be lost, let him be condemned to repay all that he had received. 17.324. 1. When these affairs had been thus settled by Caesar, a certain young man, by birth a Jew, but brought up by a Roman freed-man in the city Sidon, ingrafted himself into the kindred of Herod, by the resemblance of his countece, which those that saw him attested to be that of Alexander, the son of Herod, whom he had slain; 17.327. Thus was this man elated, and able to impose on those that came to him; and when he was come to Crete, he made all the Jews that came to discourse with him believe him [to be Alexander]. And when he had gotten much money which had been presented to him there, he passed over to Melos, where he got much more money than he had before, out of the belief they had that he was of the royal family, and their hopes that he would recover his father’s principality, and reward his benefactors; 17.328. o he made haste to Rome, and was conducted thither by those strangers who entertained him. He was also so fortunate, as, upon his landing at Dicearchia, to bring the Jews that were there into the same delusion; and not only other people, but also all those that had been great with Herod, or had a kindness for him, joined themselves to this man as to their king. 18.159. He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue; 18.161. 4. And now Agrippa was come to Puteoli, whence he wrote a letter to Tiberius Caesar, who then lived at Capreae, and told him that he was come so far in order to wait on him, and to pay him a visit; and desired that he would give him leave to come over to Caprein:
7. Josephus Flavius, Jewish War, 2.103-2.104, 2.570-2.571 (1st cent. CE - 1st cent. CE)

2.103. This man deceived the Jews that were at Crete, and got a great deal of money of them for traveling in splendor; and thence sailed to Melos, where he was thought so certainly genuine, that he got a great deal more money, and prevailed with those that had treated him to sail along with him to Rome. 2.104. So he landed at Dicearchia, [Puteoli,] and got very large presents from the Jews who dwelt there, and was conducted by his father’s friends as if he were a king; nay, the resemblance in his countece procured him so much credit, that those who had seen Alexander, and had known him very well, would take their oaths that he was the very same person. 2.571. as he chose seven judges in every city to hear the lesser quarrels; for as to the greater causes, and those wherein life and death were concerned, he enjoined they should be brought to him and the seventy elders.
8. Josephus Flavius, Against Apion, 1.1, 1.43, 1.191-1.193, 2.219, 2.232-2.235 (1st cent. CE - 1st cent. CE)

1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; 1.43. For it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theatres, that they may not be obliged to say one word against our laws and the records that contain them; 1.191. Whereupon he adds, that “although they are in a bad reputation among their neighbors, and among all those that come to them, and have been often treated injuriously by the kings and governors of Persia, yet can they not be dissuaded from acting what they think best; but that, when they are stripped on this account, and have torments inflicted upon them, and they are brought to the most terrible kinds of death, they meet them after a most extraordinary manner, beyond all other people, and will not renounce the religion of their forefathers.” 1.192. Hecateus also produces demonstrations not a few of this their resolute tenaciousness of their laws when he speaks thus:—“Alexander was once at Babylon, and had an intention to rebuild the temple of Belus that was fallen to decay: and in order thereto, he commanded all his soldiers in general to bring earth thither. But the Jews, and they only, would not comply with that command; nay, they underwent stripes and great losses of what they had on this account, till the king forgave them, and permitted them to live in quiet.” 1.193. He adds farther, that “when the Macedonians came to them into that country, and demolished the [old] temples and the altars, they assisted them in demolishing them all; but [for not assisting them in rebuilding them] they either underwent losses, or sometimes obtained forgiveness.” He adds, farther, that “these men deserve to be admired on that account.” 2.219. Nor would I venture to write thus at this time, were it not well known to all by our actions that many of our people have many a time bravely resolved to endure any sufferings, rather than speak one word against our law. /p 2.232. 33. Now as for ourselves, I venture to say, that no one can tell of so many; nay, not of more than one or two that have betrayed our laws, no, not out of fear of death itself; I do not mean such an easy death as happens in battles, but that which comes with bodily torments, and seems to be the severest kind of death of all others. 2.233. Now I think, those that have conquered us have put us to such deaths, not out of their hatred to us when they had subdued us, but rather out of their desire of seeing a surprising sight, which is this, whether there be such men in the world who believe that no evil is to them so great as to be compelled to do or to speak any thing contrary to their own laws. 2.234. Nor ought men to wonder at us, if we are more courageous in dying for our laws than all other men are; for other men do not easily submit to the easier things in which we are instituted; I mean, working with our hands, and eating but little, and being contented to eat and drink, not at random, or at every one’s pleasure, or being under inviolable rules in lying with our wives, in magnificent furniture, and again in the observation of our times of rest; 2.235. while those that can use their swords in war, and can put their enemies to flight when they attack them, cannot bear to submit to such laws about their way of living: whereas our being accustomed willingly to submit to laws in these instances, renders us fit to show our fortitude upon other occasions also. /p
9. Josephus Flavius, Life, 14-16, 430, 79, 13 (1st cent. CE - 1st cent. CE)

10. Mishnah, Sotah, 7.7-7.8 (1st cent. CE - 3rd cent. CE)

7.7. How were the benedictions of the high priest [performed]?The hazzan of the synagogue takes the Torah scroll and gives it to the president of the synagogue; the vice-president of the synagogue gives it to the high priest, and the high priest stands, receives [the scroll] and reads [the following portions]: “After the death” (Leviticus 16:1-34), and “But on the tenth day” (Leviticus 23:26-32). Then he rolls the Torah (scroll), places it in his bosom and exclaims, “More than I have read before you is written here!” [The portion], “On the tenth day” (Numbers 29:7-11), which is in the book of Numbers, he reads by heart. And he blesses upon it eight benedictions: “For the Torah”, “For the Temple service”, “For thanksgiving”, “For the pardon of sin”, “For the Temple”, “For Israel”, “For the priests”, viii) and the rest of the prayer." 7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin."
11. Mishnah, Yoma, 7.1 (1st cent. CE - 3rd cent. CE)

7.1. The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”"
12. New Testament, 1 Corinthians, 1.1, 1.11, 4.14, 5.3-5.5, 5.9, 7.1, 7.25, 8.1, 9.3, 10.31, 12.1, 16.1 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 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. 4.14. I don'twrite these things to shame you, but to admonish you as my belovedchildren. 5.3. For I most assuredly, as being absent in body butpresent in spirit, have already, as though I were present, judged himwho has done this thing. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 5.9. I wrote to you in my letter to have no company with sexual sinners; 7.1. Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. 7.25. Now concerning virgins, I have no commandment from the Lord,but I give my judgment as one who has obtained mercy from the Lord tobe trustworthy. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 9.3. My defense to those who examine me isthis. 10.31. Whether thereforeyou eat, or drink, or whatever you do, do all to the glory of God. 12.1. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise.
13. New Testament, 1 Thessalonians, 2.15-2.16 (1st cent. CE - 1st cent. CE)

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.
14. New Testament, 2 Corinthians, 1.1, 1.15, 2.3, 2.5, 2.14, 5.10, 5.17, 5.20, 7.6, 7.8, 7.12, 11.23, 12.14, 13.1 (1st cent. CE - 1st cent. CE)

15. New Testament, Acts, 1.20, 3.13, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 4.3, 4.10, 4.27, 6.1, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 7.1, 7.11, 7.12, 7.13, 7.14, 7.15, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 7.52, 7.58, 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, 9.10, 10, 10.1-11.18, 10.20, 10.34, 10.43, 10.44, 10.45, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.28, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.15, 13.27, 13.33, 13.35, 13.40, 13.43, 13.48, 14.1, 14.2, 15, 16.1, 16.11, 16.12, 16.13, 16.14, 16.15, 16.20, 16.21, 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, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 17.34, 18, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.14, 18.15, 18.16, 18.17, 18.18, 18.26, 19, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.21, 19.22, 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, 21.27, 21.28, 21.39, 22.3, 22.19, 23.19, 23.29, 24.14, 25.8, 25.18, 25.19, 26.11, 26.22, 26.27, 26.31, 26.32, 28.18, 28.25 (1st cent. CE - 2nd cent. CE)

1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.'
16. New Testament, James, 4.15 (1st cent. CE - 1st cent. CE)

4.15. For you ought to say, "If the Lord wills, we will both live, and do this or that.
17. New Testament, Galatians, 2.13 (1st cent. CE - 1st cent. CE)

2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy.
18. New Testament, Romans, 4.10, 6.1, 8.35-8.39, 9.10, 10.20, 16.23 (1st cent. CE - 1st cent. CE)

4.10. How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter. 8.37. No, in all these things, we are more than conquerors through him who loved us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.10. Not only so, but Rebecca also conceived by one, by our father Isaac. 10.20. Isaiah is very bold, and says, "I was found by those who didn't seek me. I was revealed to those who didn't ask for me. 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.
19. New Testament, John, 5.15-5.18 (1st cent. CE - 1st cent. CE)

5.15. The man went away, and told the Jews that it was Jesus who had made him well. 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God.
20. New Testament, Luke, 1.1-1.4, 2.1, 3.1, 3.4, 4.17, 8.41, 8.49, 9.44, 13.10-13.17, 16.16, 17.25, 18.31-18.32, 20.42, 23.47, 24.44, 24.47 (1st cent. CE - 1st cent. CE)

1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 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 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 9.44. Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men. 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. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 17.25. But first, he must suffer many things and be rejected by this generation. 18.31. He took the twelve aside, and said to them, "Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. 18.32. For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. 20.42. David himself says in the book of Psalms, 'The Lord said to my Lord,"Sit at my right hand 23.47. When the centurion saw what was done, he glorified God, saying, "Certainly this was a righteous man. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
21. New Testament, Mark, 5.22, 5.35-5.36, 5.38, 8.31, 9.31, 10.33, 13.9 (1st cent. CE - 1st cent. CE)

5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more? 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe. 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 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.
22. New Testament, Matthew, 9.18, 9.23, 10.17, 16.21, 17.22, 20.18 (1st cent. CE - 1st cent. CE)

9.18. While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live. 9.23. When Jesus came into the ruler's house, and saw the flute players, and the crowd in noisy disorder 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 17.22. While they were staying in Galilee, Jesus said to them, "The Son of Man is about to be delivered up into the hands of men 20.18. Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death
23. Tacitus, Annals, 15.44 (1st cent. CE - 2nd cent. CE)

15.44.  So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man.
24. Apuleius, The Golden Ass, 11 (2nd cent. CE - 2nd cent. CE)

25. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)

26. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)

27. Tertullian, To The Heathen, 1.3 (2nd cent. CE - 3rd cent. CE)

1.3. Since, therefore, you who are in other cases most scrupulous and persevering in investigating charges of far less serious import, relinquish your care in cases like ours, which are so horrible, and of such surpassing sin that impiety is too mild a word for them, by declining to hear confession, which should always be an important process for those who conduct judicial proceedings; and failing to make a full inquiry, which should be gone into by such as sue for a condemnation, it becomes evident that the crime laid to our charge consists not of any sinful conduct, but lies wholly in our name. If, indeed, any real crimes were clearly adducible against us, their very names would condemn us, if found applicable, so that distinct sentences would be pronounced against us in this wise: Let that murderer, or that incestuous criminal, or whatever it be that we are charged with, be led to execution, be crucified, or be thrown to the beasts. Your sentences, however, import only that one has confessed himself a Christian. No name of a crime stands against us, but only the crime of a name. Now this in very deed is neither more nor less than the entire odium which is felt against us. The name is the cause: some mysterious force intensified by your ignorance assails it, so that you do not wish to know for certain that which for certain you are sure you know nothing of; and therefore, further, you do not believe things which are not submitted to proof, and, lest they should be easily refuted, you refuse to make inquiry, so that the odious name is punished under the presumption of (real) crimes. In order, therefore, that the issue may be withdrawn from the offensive name, we are compelled to deny it; then upon our denial we are acquitted, with an entire absolution for the past: we are no longer murderers, no longer incestuous, because we have lost that name. But since this point is dealt with in a place of its own, do you tell us plainly why you are pursuing this name even to extirpation? What crime, what offense, what fault is there in a name? For you are barred by the rule which puts it out of your power to allege crimes (of any man), which no legal action moots, no indictment specifies, no sentence enumerates. In any case which is submitted to the judge, inquired into against the defendant, responded to by him or denied, and cited from the bench, I acknowledge a legal charge. Concerning, then, the merit of a name, whatever offense names may be charged with, whatever impeachment words may be amenable to, I for my part think, that not even a complaint is due to a word or a name, unless indeed it has a barbarous sound, or smacks of ill-luck, or is immodest, or is indecorous for the speaker, or unpleasant to the hearer. These crimes in (mere) words and names are just like barbarous words and phrases, which have their fault, and their solecism, and their absurdity of figure. The name Christian, however, so far as its meaning goes, bears the sense of anointing. Even when by a faulty pronunciation you call us Chrestians (for you are not certain about even the sound of this noted name), you in fact lisp out the sense of pleasantness and goodness. You are therefore vilifying in harmless men even the harmless name we bear, which is not inconvenient for the tongue, nor harsh to the ear, nor injurious to a single being, nor rude for our country, being a good Greek word, as many others also are, and pleasant in sound and sense. Surely, surely, names are not things which deserve punishment by the sword, or the cross, or the beasts.
28. Tertullian, Apology, 3 (2nd cent. CE - 3rd cent. CE)

3. What are we to think of it, that most people so blindly knock their heads against the hatred of the Christian name; that when they bear favourable testimony to any one, they mingle with it abuse of the name he bears? A good man, says one, is Gaius Seius, only that he is a Christian. So another, I am astonished that a wise man like Lucius should have suddenly become a Christian. Nobody thinks it needful to consider whether Gaius is not good and Lucius wise, on this very account that he is a Christian; or a Christian, for the reason that he is wise and good. They praise what they know, they abuse what they are ignorant of, and they inspire their knowledge with their ignorance; though in fairness you should rather judge of what is unknown from what is known, than what is known from what is unknown. Others, in the case of persons whom, before they took the name of Christian, they had known as loose, and vile, and wicked, put on them a brand from the very thing which they praise. In the blindness of their hatred, they fall foul of their own approving judgment! What a woman she was! How wanton! How gay! What a youth he was! How profligate! How libidinous!- they have become Christians! So the hated name is given to a reformation of character. Some even barter away their comforts for that hatred, content to bear injury, if they are kept free at home from the object of their bitter enmity. The wife, now chaste, the husband, now no longer jealous, casts out of his house; the son, now obedient, the father, who used to be so patient, disinherits; the servant, now faithful, the master, once so mild, commands away from his presence; it is a high offense for any one to be reformed by the detested name. Goodness is of less value than hatred of Christians. Well now, if there is this dislike of the name, what blame can you attach to names? What accusation can you bring against mere designations, save that something in the word sounds either barbarous, or unlucky, or scurrilous, or unchaste? But Christian, so far as the meaning of the word is concerned, is derived from anointing. Yes, and even when it is wrongly pronounced by you Chrestianus (for you do not even know accurately the name you hate), it comes from sweetness and benignity. You hate, therefore, in the guiltless, even a guiltless name. But the special ground of dislike to the sect is, that it bears the name of its Founder. Is there anything new in a religious sect getting for its followers a designation from its master? Are not the philosophers called from the founders of their systems - Platonists, Epicureans, Pythagoreans? Are not the Stoics and Academics so called also from the places in which they assembled and stationed themselves? And are not physicians named from Erasistratus, grammarians from Aristarchus, cooks even from Apicius? And yet the bearing of the name, transmitted from the original institutor with whatever he has instituted, offends no one. No doubt, if it is proved that the sect is a bad one, and so its founder bad as well, that will prove that the name is bad and deserves our aversion, in respect of the character both of the sect and its author. Before, therefore, taking up a dislike to the name, it behooved you to consider the sect in the author, or the author in the sect. But now, without any sifting and knowledge of either, the mere name is made matter of accusation, the mere name is assailed, and a sound alone brings condemnation on a sect and its author both, while of both you are ignorant, because they have such and such a designation, not because they are convicted of anything wrong.
29. Theodosius Ii Emperor of Rome, Theodosian Code, 16.8.4, 16.8.13-16.8.14 (5th cent. CE - 5th cent. CE)

30. Epigraphy, Cij, 694

31. Papyri, P.Yadin, 28



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, 757
achaea Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76
achaia Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309
achziv Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
acts,archisynagogue Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
acts,synagogues,synagogues,asia minor Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
acts,synagogues,synagogues,greece Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
acts of the apostles,greco-roman portrayal Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
acts of the apostles,judaism portrayal Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
acts of the apostles,trifocal perspective Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
acts of the apostles Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
adjutant high priest (segan) Brooten (1982), Women Leaders in the Ancient Synagogue, 17, 29
affiliation Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
alexandria,synagogue in alexandria Goodman (2006), Judaism in the Roman World: Collected Essays, 152
alexandria Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
antioch-of-pisidia,synagogue,synagogue,and paul Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
antioch of pisidia Brooten (1982), Women Leaders in the Ancient Synagogue, 16; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
apostle Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
apostles decree Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
apostolate,(com)mission Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
aquila Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 13
arbitration Czajkowski et al. (2020), Law in the Roman Provinces, 95
archon Brooten (1982), Women Leaders in the Ancient Synagogue, 16, 29; Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
archon of the synagogue Brooten (1982), Women Leaders in the Ancient Synagogue, 16
areopagus Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76
aster,claudia Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
banishment Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 13
bar kokhba revolt,persecution in acts Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 140
bar kokhba revolt,persecution in revelation Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 140
barnabas Brooten (1982), Women Leaders in the Ancient Synagogue, 16, 17
behavioural sciences Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
belief and faith Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
capua Brooten (1982), Women Leaders in the Ancient Synagogue, 16
charges against,at corinth Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 211
charity treasurer Brooten (1982), Women Leaders in the Ancient Synagogue, 29
chloe Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
chreste Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 13
chrestians Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 13
chrestus Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 13
christianity; christians Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309
christianity Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 277
christianos Esler (2000), The Early Christian World, 176
christians,teaching Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76
church fathers,rabbis and synagogue Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
claudius,edict of Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 13
claudius,emperor Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
claudius Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309
cognomen Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 13
colonial(ism) Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 204
community Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
conflict Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 13
conversion,models/variations Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
corinth,ancient,division in Keener(2005), First-Second Corinthians, 8
corinth,ancient,prosperity of Keener(2005), First-Second Corinthians, 8
corinth,ancient Keener(2005), First-Second Corinthians, 8
corinth Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309; Brooten (1982), Women Leaders in the Ancient Synagogue, 16; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
cornelius Esler (2000), The Early Christian World, 176
courts,non-roman Czajkowski et al. (2020), Law in the Roman Provinces, 95
courts,roman Czajkowski et al. (2020), Law in the Roman Provinces, 95
covenant/covenantal Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
criminal law and procedure Czajkowski et al. (2020), Law in the Roman Provinces, 95
crispus Brooten (1982), Women Leaders in the Ancient Synagogue, 16, 17
cultic Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
culture,cultural affiliations in galilee Esler (2000), The Early Christian World, 169, 176
cyclical schemas of history Crabb (2020), Luke/Acts and the End of History, 330
decius Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757
diaspora,judaism in the diaspora Goodman (2006), Judaism in the Roman World: Collected Essays, 152
diaspora Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
dispute-resolution Czajkowski et al. (2020), Law in the Roman Provinces, 95
disputes Czajkowski et al. (2020), Law in the Roman Provinces, 95
empire Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757
epic Crabb (2020), Luke/Acts and the End of History, 330
epicureanism,exclusiveness Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757
epiphanius of salamis Brooten (1982), Women Leaders in the Ancient Synagogue, 28
father,fatherhood Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 278
foreign languages Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 204
friend Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309
gallio,proconsul of achaia Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
gallio Goodman (2006), Judaism in the Roman World: Collected Essays, 152
gentile Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
god; gods Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309
greece Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
greek-jewish (graeco-jewish),literature and culture Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
gymnasiarch,and torah reading Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
gymnasiarch,antioch-of-pisidia Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
healing Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
hellenists Esler (2000), The Early Christian World, 176
herod agrippa i Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
herod the great Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
heteroglossia Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 204, 205
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
holy spirit Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 205
iconia Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
idolatry Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
idols,food offered to Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
ignatius of antioch,jewishchristian relations Esler (2000), The Early Christian World, 169
imperial cult Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309
imperial ideology Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 211
imperial sociology Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 169
intensification Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
jerusalem,destruction of Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
jerusalem Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
jesus,lukes story of Esler (2000), The Early Christian World, 215
jewish-christian relations Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
jewish-christian tradition,custom Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
jewish christians Goodman (2006), Judaism in the Roman World: Collected Essays, 152; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
jews,jewish Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 13
jews Czajkowski et al. (2020), Law in the Roman Provinces, 95; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
johannine community Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
josephus,flavius Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
judaean/jewish,identity Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
judaean/jewish,war ( Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
judaean/jewish Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
judaism Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757
judaism and christianity Keener(2005), First-Second Corinthians, 5
judges Czajkowski et al. (2020), Law in the Roman Provinces, 95
jurisdiction Czajkowski et al. (2020), Law in the Roman Provinces, 95
ka,letter of tears' Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 278
law divine/mosaic/jewish Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
leadership,synagogue Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
letters,ancient Keener(2005), First-Second Corinthians, 5
luke,archisynagogue Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
luke,archon of the synagogue Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
luke,as historian Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756
luke,competence of jewish authorities Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756
luke,jesus Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756
luke,jesus before sanhedrin Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756
luke,trial of jesus Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756
luke-acts,pneumatology,incoherence Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
lystra Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
mark,archisynagogue Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
matthean community Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
matthew,jesus Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
mosaic law Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
nation Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 204
nero Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 13
noah Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
noahide commandments Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
of jesus Crabb (2020), Luke/Acts and the End of History, 330
parousia,delay of Crabb (2020), Luke/Acts and the End of History, 330
paul Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756; Goodman (2006), Judaism in the Roman World: Collected Essays, 152; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
paul (apostle) Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
paul of tarsus Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309
pentecost Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 204
persecution,martyrs Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 13
peter Esler (2000), The Early Christian World, 176
pharisaic-rabbinic (tradition) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
philosophers,athenian Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76
philosophers,epicurean Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76
philosophic schools Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76
philosophy Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76; Keener(2005), First-Second Corinthians, 5
pisidia,christians,sermons Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
pisidia,corinth Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
pneumatology,lukan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
politics,of luke/acts Crabb (2020), Luke/Acts and the End of History, 330
polytheism Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76
porneia (zenut,unchastity) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
prefaces,in ancient literature Esler (2000), The Early Christian World, 215
prefaces,lukes gospel Esler (2000), The Early Christian World, 215
prisca/priscilla Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 13
proculus,tiberius claudius Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
prophecy Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 205
proselytes Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
proseuche (prayer house),diaspora,black sea region Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
proseuche (prayer house),diaspora,delos Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
provincia arabia Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
purity laws Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
puteoli Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
r. joshua (b. hanania) Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
refoundation Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 211
religion,religious Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
revolts,unrest Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 13
rhetorical devices Keener(2005), First-Second Corinthians, 5
roman Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757
roman empire,judicial procedure Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756
roman empire,local security services Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756
rome Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 277; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309
rosh knesset,as archisynagogue Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
sanhedrin Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756
saturninus,lucius herrenius Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309
scribe Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
seneca Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 309
septuagint Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
sergius paulus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602
silas Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
social identity theory Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
sosthenes Goodman (2006), Judaism in the Roman World: Collected Essays, 152
sosthenes (archisynagogue in corinth) Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
st. stephen Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756
stenger,jan Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76
stephen Esler (2000), The Early Christian World, 176
synagoge Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
synagogues,synagogue authorities Goodman (2006), Judaism in the Roman World: Collected Essays, 152
synagogues Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
tacitus,isis devotees Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757
tacitus Goodman (2006), Judaism in the Roman World: Collected Essays, 152
temple Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757
temple (jerusalem),stephens criticism Esler (2000), The Early Christian World, 176
tentmakers Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
theodosian code,archisynagogue Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
tiberias synagogues/proseuchai,rosh knesset Levine (2005), The Ancient Synagogue, The First Thousand Years, 418
tiberius Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 13
timothy Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12
torah Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
unity of 1 corinthians Keener(2005), First-Second Corinthians, 8
violence,cultural (symbolic) Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159
yoshua,r. Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
zosimus Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12