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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 2.42


ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς.They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer.


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

44 results
1. Septuagint, Tobit, 5.8 (th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Exodus, 16.18 (9th cent. BCE - 3rd cent. BCE)

16.18. וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי־אָכְלוֹ לָקָטוּ׃ 16.18. And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating."
3. Hebrew Bible, Genesis, 12.1-12.5 (9th cent. BCE - 3rd cent. BCE)

12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.4. וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃ 12.5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 12.4. So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran." 12.5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came."
4. Hebrew Bible, Numbers, 13.20 (9th cent. BCE - 3rd cent. BCE)

13.20. and what the land is, whether it is fat or lean, whether there is wood therein, or not. And be ye of good courage, and bring of the fruit of the land.’—Now the time was the time of the first-ripe grapes.—"
5. Septuagint, Tobit, 5.8 (4th cent. BCE - 2nd cent. BCE)

6. Philo of Alexandria, On The Migration of Abraham, 71-73, 70 (1st cent. BCE - missingth cent. CE)

70. There have now been two gifts of God already mentioned: the hope of a life devoted to contemplation, and an improvement in good things in respect both of quantity and of magnitude. The third gift is blessing, without which it is not possible that the graces already mentioned can be confirmed; for the scriptures say, "And I will bless thee;" that is to say, I will give thee a word which shall be praised; for the portion eu (in eulogeµsoµ, I will bless), is always applicable to virtue. And of speech, one kind is like a spring and another kind is like a stream;
7. Anon., Didache, 9, 10, 10.7, 11.3-13.7, 11.4, 12.2, 14.1, 15.1 (1st cent. CE - 2nd cent. CE)

10. But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.
8. Ignatius, To The Philadelphians, 4 (1st cent. CE - 2nd cent. CE)

9. Ignatius, To The Philadelphians, 4 (1st cent. CE - 2nd cent. CE)

10. Josephus Flavius, Jewish Antiquities, 1.1 (1st cent. CE - 1st cent. CE)

1.1. 1. Those who undertake to write histories, do not, I perceive, take that trouble on one and the same account, but for many reasons, and those such as are very different one from another. 1.1. 3. I found, therefore, that the second of the Ptolemies was a king who was extraordinarily diligent in what concerned learning, and the collection of books; that he was also peculiarly ambitious to procure a translation of our law, and of the constitution of our government therein contained, into the Greek tongue. 1.1. it being an instance of greater wisdom not to have granted them life at all, than, after it was granted, to procure their destruction; “But the injuries,” said he, “they offered to my holiness and virtue, forced me to bring this punishment upon them.
11. Josephus Flavius, Life, 2-4, 430, 5-6, 1 (1st cent. CE - 1st cent. CE)

12. New Testament, 1 John, 1.3 (1st cent. CE - 1st cent. CE)

1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ.
13. New Testament, 1 Corinthians, 9.11, 10.3-10.4, 10.16-10.17, 11.4-11.5, 11.20-11.21, 11.23-11.34, 12.1-12.11, 12.14, 12.27-12.31, 14.1-14.40, 16.1-16.3, 16.15 (1st cent. CE - 1st cent. CE)

9.11. If we sowed to you spiritual things, is it a great thing if wereap your fleshly things? 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 11.4. Every manpraying or prophesying, having his head covered, dishonors his head. 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. 12.1. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 12.4. Now there are various kinds of gifts, but the same Spirit. 12.5. There are various kinds of service, and the same Lord. 12.6. There are various kinds of workings, but the same God, who works allthings in all. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 12.11. But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 12.14. For the body is not one member, but many. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 14.3. But he who prophesies speaks tomen for their edification, exhortation, and consolation. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 14.5. Now I desire to have you all speak withother languages, but rather that you would prophesy. For he is greaterwho prophesies than he who speaks with other languages, unless heinterprets, that the assembly may be built up. 14.6. But now, brothers, if I come to you speaking with otherlanguages, what would I profit you, unless I speak to you either by wayof revelation, or of knowledge, or of prophesying, or of teaching? 14.7. Even things without life, giving a voice, whether pipe or harp,if they didn't give a distinction in the sounds, how would it be knownwhat is piped or harped? 14.8. For if the trumpet gave an uncertainsound, who would prepare himself for war? 14.9. So also you, unlessyou uttered by the tongue words easy to understand, how would it beknown what is spoken? For you would be speaking into the air. 14.10. There are, it may be, so many kinds of sounds in the world, and none ofthem is without meaning. 14.11. If then I don't know the meaning ofthe sound, I would be to him who speaks a foreigner, and he who speakswould be a foreigner to me. 14.12. So also you, since you are zealousfor spiritual gifts, seek that you may abound to the building up of theassembly. 14.13. Therefore let him who speaks in another language praythat he may interpret. 14.14. For if I pray in another language, myspirit prays, but my understanding is unfruitful. 14.15. What is it then? I will pray with the spirit, and I willpray with the understanding also. I will sing with the spirit, and Iwill sing with the understanding also. 14.16. Otherwise if you blesswith the spirit, how will he who fills the place of the unlearned saythe "Amen" at your giving of thanks, seeing he doesn't know what yousay? 14.17. For you most assuredly give thanks well, but the otherperson is not built up. 14.18. I thank my God, I speak with otherlanguages more than you all. 14.19. However in the assembly I wouldrather speak five words with my understanding, that I might instructothers also, than ten thousand words in another language. 14.20. Brothers, don't be children in thoughts, yet in malice bebabies, but in thoughts be mature. 14.21. In the law it is written,"By men of strange languages and by the lips of strangers I will speakto this people. Not even thus will they hear me, says the Lord. 14.22. Therefore other languages are for a sign, not to those whobelieve, but to the unbelieving; but prophesying is for a sign, not tothe unbelieving, but to those who believe. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.24. But if all prophesy, and someoneunbelieving or unlearned comes in, he is reproved by all, and he isjudged by all. 14.25. And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. 14.26. What is it then, brothers? When you come together, each oneof you has a psalm, has a teaching, has a revelation, has anotherlanguage, has an interpretation. Let all things be done to build eachother up. 14.27. If any man speaks in another language, let it be two,or at the most three, and in turn; and let one interpret. 14.28. Butif there is no interpreter, let him keep silent in the assembly, andlet him speak to himself, and to God. 14.29. Let the prophets speak,two or three, and let the others discern. 14.30. But if a revelationis made to another sitting by, let the first keep silent. 14.31. Foryou all can prophesy one by one, that all may learn, and all may beexhorted. 14.32. The spirits of the prophets are subject to theprophets 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 14.36. What? Was it from you that the word of God went out? Or did it come toyou alone? 14.37. If any man thinks himself to be a prophet, orspiritual, let him recognize the things which I write to you, that theyare the commandment of the Lord. 14.38. But if anyone is ignorant, lethim be ignorant. 14.39. Therefore, brothers, desire earnestly toprophesy, and don't forbid speaking with other languages. 14.40. Letall things be done decently and in order. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints)
14. New Testament, 1 Thessalonians, 2.9, 4.11, 5.19-5.22 (1st cent. CE - 1st cent. CE)

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. 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; 5.19. Don't quench the Spirit. 5.20. Don't despise prophesies. 5.21. Test all things, and hold firmly that which is good. 5.22. Abstain from every form of evil.
15. New Testament, 1 Timothy, 3.2, 3.12, 5.9 (1st cent. CE - 1st cent. CE)

3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.12. Let deacons be husbands of one wife, ruling their children and their own houses well. 5.9. Let no one be enrolled as a widow under sixty years old, having been the wife of one man
16. New Testament, 2 Corinthians, 8.4, 8.6, 8.14, 8.23, 9.13, 11.8, 12.1-12.10 (1st cent. CE - 1st cent. CE)

17. New Testament, 2 Thessalonians, 3.10 (1st cent. CE - 1st cent. CE)

3.10. For even when we were with you, we commanded you this: "If anyone will not work, neither let him eat.
18. New Testament, Acts, 1.1, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.24, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.43, 2.44, 2.45, 2.46, 2.47, 3.6, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.32-5.11, 4.33, 4.34, 4.35, 4.36, 4.37, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.28, 5.29, 5.30, 5.31, 5.32, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 7.51, 7.52, 7.53, 7.54, 7.55, 7.56, 8, 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, 10.7, 10.44, 10.45, 10.46, 10.47, 10.48, 11.27, 11.28, 11.29, 11.30, 12.12, 12.25, 13.9, 13.52, 15, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.32, 15.33, 15.34, 15.35, 18.26, 20.7, 20.11, 21, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.20, 21.21, 21.25, 21.26, 22.17, 22.18, 22.19, 22.20, 22.21, 24.17, 27.35, 27.36 (1st cent. CE - 2nd cent. CE)

1.1. The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach
19. New Testament, Apocalypse, 16.15 (1st cent. CE - 1st cent. CE)

16.15. Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame.
20. New Testament, Philemon, 24, 1 (1st cent. CE - 1st cent. CE)

21. New Testament, Ephesians, 2.20, 3.5, 4.4-4.6, 4.11, 6.18 (1st cent. CE - 1st cent. CE)

2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 6.18. with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
22. New Testament, Galatians, 1.13-1.16, 2.10-2.11, 4.24-4.26, 6.6 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 6.6. But let him who is taught in the word share all goodthings with him who teaches.
23. New Testament, Hebrews, 10.19-10.25 (1st cent. CE - 1st cent. CE)

10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.21. and having a great priest over the house of God 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water 10.23. let us hold fast the confession of our hope unyieldingly. For he who promised is faithful. 10.24. Let us consider how to provoke one another to love and good works 10.25. not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching.
24. New Testament, Philippians, 4.15 (1st cent. CE - 1st cent. CE)

4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only.
25. New Testament, Romans, 6.1-6.14, 12.6, 12.12, 13.8, 15.25-15.27 (1st cent. CE - 1st cent. CE)

6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.12. rejoicing in hope; enduring in troubles; continuing steadfastly in prayer; 13.8. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things.
26. New Testament, Titus, 1.6 (1st cent. CE - 1st cent. CE)

1.6. if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior.
27. New Testament, John, 2.14-2.17, 3.22-3.24, 4.1-4.2, 6.4, 6.11, 6.23, 6.55, 13.29, 20.23 (1st cent. CE - 1st cent. CE)

2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up. 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 3.23. John also was baptizing in Enon near Salim, because there was much water there. They came, and were baptized. 3.24. For John was not yet thrown into prison. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples) 6.4. Now the Passover, the feast of the Jews, was at hand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.23. However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. 6.55. For my flesh is food indeed, and my blood is drink indeed. 13.29. For some thought, because Judas had the money box, that Jesus said to him, "Buy what things we need for the feast," or that he should give something to the poor. 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained.
28. New Testament, Luke, 1.1-1.4, 4.25-4.27, 4.33-4.41, 5.12-5.16, 9.41, 11.13, 15.29, 19.45-19.46, 21.5-21.31, 21.34, 21.37-21.38, 22.14-22.20, 24.1, 24.13-24.35 (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. 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. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 5.12. It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean. 5.13. He stretched out his hand, and touched him, saying, "I want to. Be made clean."Immediately the leprosy left him. 5.14. He charged him to "Tell no one, but go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them. 5.15. But the report concerning him spread much more, and great multitudes came together to hear, and to be healed by him of their infirmities. 5.16. But he withdrew himself into the desert, and prayed. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask 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. 19.45. He entered into the temple, and began to drive out those who bought and sold in it 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'! 21.5. As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said 21.6. As for these things which you see, the days will come, in which there will not be left here one stone on another that will not be thrown down. 21.7. They asked him, "Teacher, so when will these things be? What is the sign that these things are about to happen? 21.8. He said, "Watch out that you don't get led astray, for many will come in my name, saying, 'I AM,' and, 'The time is at hand.' Therefore don't follow them. 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately. 21.10. Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.11. There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 21.13. It will turn out as a testimony for you. 21.14. Settle it therefore in your hearts not to meditate beforehand how to answer 21.15. for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict. 21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death. 21.17. You will be hated by all men for my name's sake. 21.18. Not a hair of your head will perish. 21.19. By your endurance you will win your lives. 21.20. But when you see Jerusalem surrounded by armies, then know that its desolation is at hand. 21.21. Then let those who are in Judea flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein. 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 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. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near. 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.34. So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly. 21.37. Every day Jesus was teaching in the temple, and every night he would go out, and spent the night on the mountain that is called Olivet. 21.38. All the people came early in the morning to him in the temple to hear him. 22.14. When the hour had come, he sat down with the twelve apostles. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.
29. New Testament, Mark, 1.4-1.8, 1.23-1.34, 1.40-1.45, 6.5-6.6, 9.14-9.29, 11.15-11.17, 13.1-13.27, 13.29, 13.32-13.37, 14.12, 14.22-14.25 (1st cent. CE - 1st cent. CE)

1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers! 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings! 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 13.4. Tell us, when will these things be? What is the sign that these things are all about to be fulfilled? 13.5. Jesus, answering, began to tell them, "Be careful that no one leads you astray. 13.6. For many will come in my name, saying, 'I am he!' and will lead many astray. 13.7. When you hear of wars and rumors of wars, don't be troubled. For those must happen, but the end is not yet. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 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. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains 13.15. and let him who is on the housetop not go down, nor enter in, to take anything out of his house. 13.16. Let him who is in the field not return back to take his cloak. 13.17. But woe to those who are with child and to those who nurse babies in those days! 13.18. Pray that your flight won't be in the winter. 13.19. For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 13.23. But you watch. "Behold, I have told you all things beforehand. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 13.32. But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 13.33. Watch, keep alert, and pray; for you don't know when the time is. 13.34. It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 13.35. Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; 13.36. lest coming suddenly he might find you sleeping. 13.37. What I tell you, I tell all: Watch. 14.12. On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, "Where do you want us to go and make ready that you may eat the Passover? 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God.
30. New Testament, Matthew, 8.1-8.4, 8.14-8.17, 13.58, 17.14-17.21, 18.19-18.20, 21.12-21.13, 24.1-24.35, 26.26-26.29, 28.19-28.20 (1st cent. CE - 1st cent. CE)

8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 8.14. When Jesus came into Peter's house, he saw his wife's mother lying sick with a fever. 8.15. He touched her hand, and the fever left her. She got up and served him. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases. 13.58. He didn't do many mighty works there because of their unbelief. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 17.21. But this kind doesn't go out except by prayer and fasting. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers! 24.1. Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down. 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? 24.4. Jesus answered them, "Be careful that no one leads you astray. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. 24.6. You will hear of wars and rumors of wars. See that you aren't troubled, for all this must happen, but the end is not yet. 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.8. But all these things are the beginning of birth pains. 24.9. Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. 24.10. Then many will stumble, and will deliver up one another, and will hate one another. 24.11. Many false prophets will arise, and will lead many astray. 24.12. Because iniquity will be multiplied, the love of many will grow cold. 24.13. But he who endures to the end, the same will be saved. 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. 24.15. When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand) 24.16. then let those who are in Judea flee to the mountains. 24.17. Let him who is on the housetop not go down to take out things that are in his house. 24.18. Let him who is in the field not return back to get his clothes. 24.19. But woe to those who are with child and to nursing mothers in those days! 24.20. Pray that your flight will not be in the winter, nor on a Sabbath 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. 24.22. Unless those days had been shortened, no flesh would have been saved. But for the elect's sake, those days will be shortened. 24.23. Then if any man tells you, 'Behold, here is the Christ,' or, 'There,' don't believe it. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 24.25. Behold, I have told you beforehand. 24.26. If therefore they tell you, 'Behold, he is in the wilderness,' don't go out; 'Behold, he is in the inner chambers,' don't believe it. 24.27. For as the lightning comes forth from the east, and is seen even to the west, so will be the coming of the Son of Man. 24.28. For wherever the carcass is, there will the vultures be gathered together. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 24.30. and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. 24.32. Now from the fig tree learn this parable. When its branch has now become tender, and puts forth its leaves, you know that the summer is near. 24.33. Even so you also, when you see all these things, know that it is near, even at the doors. 24.34. Most assuredly I tell you, this generation will not pass away, until all these things are accomplished. 24.35. Heaven and earth will pass away, but my words will not pass away. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
31. Anon., The Acts of John, 86, 72 (2nd cent. CE - 3rd cent. CE)

72. Now on the next day John came, accompanied by Andronicus and the brethren, to the sepulchre at dawn, it being now the third day from Drusiana's death, that we might break bread there. And first, when they set out, the keys were sought for and could not be found; but John said to Andronicus: It is quite right that they should be lost, for Drusiana is not in the sepulchre; nevertheless, let us go, that thou mayest not be neglectful, and the doors shall be opened of themselves, even as the Lord hath done for us many such things.
32. Anon., Acts of John, 86, 72 (2nd cent. CE - 3rd cent. CE)

72. Now on the next day John came, accompanied by Andronicus and the brethren, to the sepulchre at dawn, it being now the third day from Drusiana's death, that we might break bread there. And first, when they set out, the keys were sought for and could not be found; but John said to Andronicus: It is quite right that they should be lost, for Drusiana is not in the sepulchre; nevertheless, let us go, that thou mayest not be neglectful, and the doors shall be opened of themselves, even as the Lord hath done for us many such things.
33. Anon., Acts of Paul, 5, 7, 4 (2nd cent. CE - 3rd cent. CE)

34. Anon., Acts of Philip, 9.2-9.3 (2nd cent. CE - 3rd cent. CE)

35. Hermas, Similitudes, 9.13.5, 9.13.7, 9.17.4, 9.18.3-9.18.4 (2nd cent. CE - 2nd cent. CE)

36. Justin, First Apology, 14.3 (2nd cent. CE - 2nd cent. CE)

37. Tertullian, Against Marcion, 5.21 (2nd cent. CE - 3rd cent. CE)

5.21. To this epistle alone did its brevity avail to protect it against the falsifying hands of Marcion. I wonder, however, when he received (into his Apostolicon) this letter which was written but to one man, that he rejected the two epistles to Timothy and the one to Titus, which all treat of ecclesiastical discipline. His aim, was, I suppose, to carry out his interpolating process even to the number of (St. Paul's) epistles. And now, reader, I beg you to remember that we have here adduced proofs out of the apostle, in support of the subjects which we previously had to handle, and that we have now brought to a close the topics which we deferred to this (portion of our) work. (This favour I request of you,) that you may not think that any repetition here has been superfluous, for we have only fulfilled our former engagement to you; nor look with suspicion on any postponement there, where we merely set forth the essential points (of the argument). If you carefully examine the entire work, you will acquit us of either having been redundant here, or diffident there, in your own honest judgment.
38. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE)

39. I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi, and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- [i.e., the court of God.]
39. Anon., The Acts of Paul And Thecla, 5, 25 (3rd cent. CE - 4th cent. CE)

40. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)

41. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)

42. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)

43. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)

44. Eusebius of Caesarea, Ecclesiastical History, 6.43 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
abraham Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470
achaia Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344
achilles tatius Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 76
acts Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
acts of paul (and thecla) McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185
acts of philip,martha in Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 264
acts of philip Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 264
acts of the apostles McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185
administration Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
agape McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185
agapê König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123
andrew,apostle Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 76
angels,heavenly mansion of Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321
anthropological approaches to eating and drinking König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123
apocryphal acts McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185, 233
apology,apologetic Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 92
apostle Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 15; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344
apostles,ministry of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
apostles Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
apostolate,(com)mission Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344
asia (minor) Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 95
assembling Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
assembly rooms Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
aune,david e. Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147
baptism,before council of nicaea Esler (2000), The Early Christian World, 477, 480
baptism,new testament Esler (2000), The Early Christian World, 477
baptism,the didache Esler (2000), The Early Christian World, 477
baptism,third century Esler (2000), The Early Christian World, 480
barnabas Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344, 479
belief,unbelief Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
bithynia(ns) Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 76
boring,m. eugene Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147
bread König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185
bread of life Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 452
breaking of bread Alikin (2009), The Earliest History of the Christian Gathering, 112
breaking of the bread McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185, 233
brüderlichkeitsethik Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 75
burial places (memorials) Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
catacombs/cemeteries Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
catechumenate,before council of nicaea Esler (2000), The Early Christian World, 477, 480
christian myth,nascent christian,community,outlook of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
christianity,early,feasting practices König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123
christianity,early redistributive economy Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 213
christianity,royal priesthood theme Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 213
church Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
church regions Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
clement of alexandria Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183
clivus scauri Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
codex tchacos,priests and crowd in the disciples vision Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321
collegium Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
common possessions Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183
communities,pauline Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 165
community Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
community property Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
confession Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
contribution,corinthian Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 15
corinth Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470
cornelius Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
cultus,christian Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
cyprian of carthage Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 95
deacon Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
demon,demonology Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
diakonia as ministry Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
diaspora Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 595; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470
didache Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147
dionysius of rome Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
disciples,visions of Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321
disciples of jesus Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
divorce,jesus teaching on Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 213
dunn,james d. g. Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147
eck,w. Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 75
emmaus Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 458
encheirizein Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
entrustedness,in scriptures Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
entrustedness,of christians Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
entrustedness,with responsibility Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
epinoia,the eucharist Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321
essenes (see also qumran) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470
eucharist,before nicaea Esler (2000), The Early Christian World, 480
eucharist,new testament period Esler (2000), The Early Christian World, 480
eucharist,of bread alone McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
eucharist,of bread and water McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185, 233
eucharist,second-century rome Esler (2000), The Early Christian World, 480
eucharist König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 447, 448, 452, 458
evil Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
fabian,bishop from ca. Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
faith,faithlessness Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
faith,lack of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
faith Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
father Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
felix Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
forgetting,and pilgrimage Grove (2021), Augustine on Memory, 153
forgetting,need for Grove (2021), Augustine on Memory, 153
forgiveness Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
freedwomen,power of patron over Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 213
gender bias Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
gentile christians / gentile churches Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470, 479
gentiles,gentile,nations Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
gerhardsson,birger Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
graeco-roman (world/period) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470
greek,language Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470
healing Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
heaven,visions of altars and sacrifices in Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321
hellenistic,jewish hellenistic,diaspora Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
hellenistic symposium Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 458
holy spirit,lukan conception Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 595
holy spirit,prayer Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 595
homonoia Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183
hope Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
hospitality Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
house,possession of Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
house community Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
idithun the leaper,and forgetting Grove (2021), Augustine on Memory, 153
idithun the leaper,and slipping back Grove (2021), Augustine on Memory, 153
idols,food offered to Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
ignatios of antioch Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183
interpretation words Alikin (2009), The Earliest History of the Christian Gathering, 112
james (brother of jesus) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
jerusalem,destruction of Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 92
jerusalem Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jerusalem church Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344, 470, 479
jesus,and royal priesthood narrative Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 213
jesus,failure of his messianic enterprise vii Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jesus,teaching on divorce Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 213
jesus McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jesus (christ) (see also yeshu) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344
jewish-christians,didache and Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147
jewish-christians Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147
jews,jewry,jewish,jewish matrix,jewish setting,anti-jewish,non-jewish Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
johannis et pauli Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
judaism,and the jesus movement in jerusalem Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 213
judas iscariot Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344
judea,judah Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
last supper König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 447, 448, 458
lietzmann,hans McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
liturgical rites,eastern and western Esler (2000), The Early Christian World, 477
liturgy Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
litwa,david,loaves,multiplication of Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 458
lords supper Alikin (2009), The Earliest History of the Christian Gathering, 112; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 452, 458
love Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 165; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
luke,gospel of; luke-acts McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
luke-acts,martha in Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
luke Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
luz,ulrich Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147
macedonia Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344
macedonian Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470
marcion,marcionites McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
marriage McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
martha contrasted with mary,diakonia of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
martha contrasted with mary Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
martha lazarus),lukan portrait of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
mission Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
mystery cults Keener(2005), First-Second Corinthians, 97
mysticism/mystical Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 240
new testament Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
observance of law Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
paratithenai Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
passover Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 448
pastoral epistles McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
paul,1 timothy McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
paul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 15; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344, 470, 479
peter Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
philo Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470
pilgrimage,forgetting and Grove (2021), Augustine on Memory, 153
pistis,apistia Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
pistis,power of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
pistis Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
pneumatology,lukan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 595
polycarp McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
poor,the Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
porneia (zenut,unchastity) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
possessions,wealth Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
prayer,effect of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
prayer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
private property Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
prophecy,early christian Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147
prophet,prophecy,prophetic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
pseudo-clementine homilies Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 264
purification/purity Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 240
qumran community Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344
race,jews as Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 92
remarriage,jesus teaching on Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 213
rhetoric,rhetorical Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470
roman church Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183
rome Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 92
sacrifices,language of ritual of Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321
sacrifices,the eucharist Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321
sacrifices,vision Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321
salvation Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
scriptures,jewish,as source of new testament ideas about pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
segal,alan f. Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147
septuagint Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 470
service to god or christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
sexuality,sexual abstinence McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
shepherd of hermas,the Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183
simon magus Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 92
singleness,social and economic support Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 213
spirit,evil Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
spirit,power of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
spirit (of god),holy spirit,gift of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
steadfastness Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199
stephanas/stephen Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
sterling,g. Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 92
stewardship Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
symposia and the lords supper Keener(2005), First-Second Corinthians, 97
synagogue Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
syria,syrians McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
tatian McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
teachers Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
temple (jerusalem) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
thessalonika Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 344
titus (emperor) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
tradition of the account Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 448, 452, 458
tradition of the meaning Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 448, 452, 458
treasury (church's)" '186.0_370.0@worship Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370
vegetables McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185
visions,of heavenly altars and sacrifices Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321
water McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
wine,avoidance/prohibition' McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
wine König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233
women as teachers Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
words of institution Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 448
worship,before council of nicaea Esler (2000), The Early Christian World, 477, 480
worship Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199