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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 20.8


ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῷ ὑπερῴῳ οὗ ἦμεν συνηγμένοι·There were many lights in the upper chamber where we were gathered together.


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

23 results
1. Hebrew Bible, 1 Kings, 17.17-17.24 (8th cent. BCE - 5th cent. BCE)

17.17. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19. וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22. וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23. וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24. וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃ 17.17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him." 17.18. And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’" 17.19. And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed." 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’" 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’" 17.22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived." 17.23. And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’" 17.24. And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’"
2. Hebrew Bible, 2 Kings, 4.18-4.35, 13.21 (8th cent. BCE - 5th cent. BCE)

4.18. וַיִּגְדַּל הַיָּלֶד וַיְהִי הַיּוֹם וַיֵּצֵא אֶל־אָבִיו אֶל־הַקֹּצְרִים׃ 4.19. וַיֹּאמֶר אֶל־אָבִיו רֹאשִׁי רֹאשִׁי וַיֹּאמֶר אֶל־הַנַּעַר שָׂאֵהוּ אֶל־אִמּוֹ׃ 4.21. וַתַּעַל וַתַּשְׁכִּבֵהוּ עַל־מִטַּת אִישׁ הָאֱלֹהִים וַתִּסְגֹּר בַּעֲדוֹ וַתֵּצֵא׃ 4.22. וַתִּקְרָא אֶל־אִישָׁהּ וַתֹּאמֶר שִׁלְחָה נָא לִי אֶחָד מִן־הַנְּעָרִים וְאַחַת הָאֲתֹנוֹת וְאָרוּצָה עַד־אִישׁ הָאֱלֹהִים וְאָשׁוּבָה׃ 4.23. וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃ 4.24. וַתַּחֲבֹשׁ הָאָתוֹן וַתֹּאמֶר אֶל־נַעֲרָהּ נְהַג וָלֵךְ אַל־תַּעֲצָר־לִי לִרְכֹּב כִּי אִם־אָמַרְתִּי לָךְ׃ 4.25. וַתֵּלֶךְ וַתָּבוֹא אֶל־אִישׁ הָאֱלֹהִים אֶל־הַר הַכַּרְמֶל וַיְהִי כִּרְאוֹת אִישׁ־הָאֱלֹהִים אֹתָהּ מִנֶּגֶד וַיֹּאמֶר אֶל־גֵּיחֲזִי נַעֲרוֹ הִנֵּה הַשּׁוּנַמִּית הַלָּז׃ 4.26. עַתָּה רוּץ־נָא לִקְרָאתָהּ וֶאֱמָר־לָהּ הֲשָׁלוֹם לָךְ הֲשָׁלוֹם לְאִישֵׁךְ הֲשָׁלוֹם לַיָּלֶד וַתֹּאמֶר שָׁלוֹם׃ 4.27. וַתָּבֹא אֶל־אִישׁ הָאֱלֹהִים אֶל־הָהָר וַתַּחֲזֵק בְּרַגְלָיו וַיִּגַּשׁ גֵּיחֲזִי לְהָדְפָהּ וַיֹּאמֶר אִישׁ הָאֱלֹהִים הַרְפֵּה־לָהּ כִּי־נַפְשָׁהּ מָרָה־לָהּ וַיהוָה הֶעְלִים מִמֶּנִּי וְלֹא הִגִּיד לִי׃ 4.28. וַתֹּאמֶר הֲשָׁאַלְתִּי בֵן מֵאֵת אֲדֹנִי הֲלֹא אָמַרְתִּי לֹא תַשְׁלֶה אֹתִי׃ 4.29. וַיֹּאמֶר לְגֵיחֲזִי חֲגֹר מָתְנֶיךָ וְקַח מִשְׁעַנְתִּי בְיָדְךָ וָלֵךְ כִּי־תִמְצָא אִישׁ לֹא תְבָרְכֶנּוּ וְכִי־יְבָרֶכְךָ אִישׁ לֹא תַעֲנֶנּוּ וְשַׂמְתָּ מִשְׁעַנְתִּי עַל־פְּנֵי הַנָּעַר׃ 4.31. וְגֵחֲזִי עָבַר לִפְנֵיהֶם וַיָּשֶׂם אֶת־הַמִּשְׁעֶנֶת עַל־פְּנֵי הַנַּעַר וְאֵין קוֹל וְאֵין קָשֶׁב וַיָּשָׁב לִקְרָאתוֹ וַיַּגֶּד־לוֹ לֵאמֹר לֹא הֵקִיץ הַנָּעַר׃ 4.32. וַיָּבֹא אֱלִישָׁע הַבָּיְתָה וְהִנֵּה הַנַּעַר מֵת מֻשְׁכָּב עַל־מִטָּתוֹ׃ 4.33. וַיָּבֹא וַיִּסְגֹּר הַדֶּלֶת בְּעַד שְׁנֵיהֶם וַיִּתְפַּלֵּל אֶל־יְהוָה׃ 4.34. וַיַּעַל וַיִּשְׁכַּב עַל־הַיֶּלֶד וַיָּשֶׂם פִּיו עַל־פִּיו וְעֵינָיו עַל־עֵינָיו וְכַפָּיו עַל־כפו [כַּפָּיו] וַיִּגְהַר עָלָיו וַיָּחָם בְּשַׂר הַיָּלֶד׃ 4.35. וַיָּשָׁב וַיֵּלֶךְ בַּבַּיִת אַחַת הֵנָּה וְאַחַת הֵנָּה וַיַּעַל וַיִּגְהַר עָלָיו וַיְזוֹרֵר הַנַּעַר עַד־שֶׁבַע פְּעָמִים וַיִּפְקַח הַנַּעַר אֶת־עֵינָיו׃ 13.21. וַיְהִי הֵם קֹבְרִים אִישׁ וְהִנֵּה רָאוּ אֶת־הַגְּדוּד וַיַּשְׁלִיכוּ אֶת־הָאִישׁ בְּקֶבֶר אֱלִישָׁע וַיֵּלֶךְ וַיִּגַּע הָאִישׁ בְּעַצְמוֹת אֱלִישָׁע וַיְחִי וַיָּקָם עַל־רַגְלָיו׃ 4.18. And when the child was grown, it fell on a day, that he went out to his father to the reapers." 4.19. And he said unto his father: ‘My head, my head.’ And he said to his servant: ‘Carry him to his mother.’" 4.20. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died." 4.21. And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out." 4.22. And she called unto her husband, and said: ‘Send me, I pray thee, one of the servants, and one of the asses, that I may run to the man of God, and come back.’" 4.23. And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’" 4.24. Then she saddled an ass, and said to her servant: ‘Drive, and go forward; slacken me not the riding, except I bid thee.’" 4.25. So she went, and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant: ‘Behold, yonder is that Shunammite." 4.26. Run, I pray thee, now to meet her, and say unto her: Is it well with thee? is it well with thy husband? is it well with the child?’ And she answered: ‘It is well.’" 4.27. And when she came to the man of God to the hill, she caught hold of his feet. And Gehazi came near to thrust her away; but the man of God said: ‘Let her alone; for her soul is bitter within her; and the LORD hath hid it from me, and hath not told Me.’" 4.28. Then she said: ‘Did I desire a son of my lord? did I not say: Do not deceive me?’" 4.29. Then he said to Gehazi: ‘Gird up thy loins, and take my staff in thy hand, and go thy way; if thou meet any man, salute him not; and if any salute thee, answer him not; and lay my staff upon the face of the child.’" 4.30. And the mother of the child said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ And he arose, and followed her." 4.31. And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he returned to meet him, and told him, saying: ‘The child is not awaked.’" 4.32. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed." 4.33. He went in therefore, and shut the door upon them twain, and prayed unto the LORD." 4.34. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon him; and the flesh of the child waxed warm." 4.35. Then he returned, and walked in the house once to and fro; and went up, and stretched himself upon him; and the child sneezed seven times, and the child opened his eyes." 13.21. And it came to pass, as they were burying a man, that, behold, they spied a band; and they cast the man into the sepulchre of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood up on his feet."
3. Hebrew Bible, Isaiah, 6.9-6.10 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’"
4. Anon., Didache, 10.7, 15.1 (1st cent. CE - 2nd cent. CE)

5. Josephus Flavius, Jewish Antiquities, 8.46-8.49 (1st cent. CE - 1st cent. CE)

8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. 8.48. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; 8.49. and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters.
6. Josephus Flavius, Life, 273-303, 272 (1st cent. CE - 1st cent. CE)

7. New Testament, 1 Corinthians, 12.9, 15.5, 15.11, 15.32, 15.52, 16.19 (1st cent. CE - 1st cent. CE)

12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 15.5. and that heappeared to Cephas, then to the twelve. 15.11. Whether then it is I or they, so we preach, and so youbelieved. 15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die. 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
8. New Testament, 1 Thessalonians, 5.12 (1st cent. CE - 1st cent. CE)

5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you
9. New Testament, 2 Timothy, 4.17 (1st cent. CE - 1st cent. CE)

4.17. But the Lord stood by me, and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion.
10. New Testament, Acts, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 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, 3.6, 3.7, 3.8, 3.9, 3.10, 5.12, 5.13, 5.14, 5.15, 5.16, 8.7, 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, 8.26, 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, 9.25, 9.32, 9.33, 9.34, 9.35, 9.36, 9.37, 9.38, 9.39, 9.40, 9.41, 9.42, 10.3, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 10.43, 10.44, 10.45, 10.46, 10.47, 10.48, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 12.7, 13, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.38, 13.39, 13.40, 13.41, 13.42, 13.43, 13.44, 13.45, 13.46, 13.47, 14.3, 14.8, 14.9, 14.10, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 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, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.11, 19.12, 19.14, 19.17, 19.19, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.31, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.15, 21.16, 21.17, 21.18, 22.22, 22.24, 23.12, 23.13, 23.14, 23.15, 27.1-28.16, 27.27, 27.31, 27.34, 27.35, 27.36, 27.37, 27.41, 27.43, 28.3, 28.4, 28.5, 28.6, 28.7, 28.8, 28.9, 28.11, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.26, 28.27, 28.28, 28.29, 28.30, 28.31 (1st cent. CE - 2nd cent. CE)

11. New Testament, Philemon, 2 (1st cent. CE - 1st cent. CE)

12. New Testament, Philippians, 2.6 (1st cent. CE - 1st cent. CE)

2.6. who, existing in the form of God, didn't consider it robbery to be equal with God
13. New Testament, Romans, 12.8, 16.4 (1st cent. CE - 1st cent. CE)

12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles.
14. New Testament, John, 11.1-11.44, 13.36-13.37 (1st cent. CE - 1st cent. CE)

11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out! 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 13.36. Simon Peter said to him, "Lord, where are you going?"Jesus answered, "Where I am going, you can't follow now, but you will follow afterwards. 13.37. Peter said to him, "Lord, why can't I follow you now? I will lay down my life for you.
15. New Testament, Luke, 7.11-7.15, 8.49-8.55, 24.34 (1st cent. CE - 1st cent. CE)

7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 8.53. They laughed him to scorn, knowing that she was dead. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 8.55. Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!
16. New Testament, Mark, 5.35-5.42, 9.5 (1st cent. CE - 1st cent. CE)

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. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah.
17. New Testament, Matthew, 10.8 (1st cent. CE - 1st cent. CE)

10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give.
18. Anon., The Acts of John, 34-36, 33 (2nd cent. CE - 3rd cent. CE)

33. Ye men of Ephesus, learn first of all wherefore I am visiting in your city, or what is this great confidence which I have towards you, so that it may become manifest to this general assembly and to all of you (or, so that I manifest myself to). I have been sent, then, upon a mission which is not of man's ordering, and not upon any vain journey; neither am I a merchant that make bargains or exchanges; but Jesus Christ whom I preach, being compassionate and kind, desireth by my means to convert all of you who are held in unbelief and sold unto evil lusts, and to deliver you from error; and by his power will I confound even the unbelief of your praetor, by raising up them that lie before you, whom ye all behold, in what plight and in what sicknesses they are. And to do this (to confound Andronicus) is not possible for me if they perish: therefore shall they be healed.
19. Anon., Acts of John, 34-36, 33 (2nd cent. CE - 3rd cent. CE)

33. Ye men of Ephesus, learn first of all wherefore I am visiting in your city, or what is this great confidence which I have towards you, so that it may become manifest to this general assembly and to all of you (or, so that I manifest myself to). I have been sent, then, upon a mission which is not of man's ordering, and not upon any vain journey; neither am I a merchant that make bargains or exchanges; but Jesus Christ whom I preach, being compassionate and kind, desireth by my means to convert all of you who are held in unbelief and sold unto evil lusts, and to deliver you from error; and by his power will I confound even the unbelief of your praetor, by raising up them that lie before you, whom ye all behold, in what plight and in what sicknesses they are. And to do this (to confound Andronicus) is not possible for me if they perish: therefore shall they be healed.
20. Anon., Acts of Peter, 29 (2nd cent. CE - 3rd cent. CE)

21. Lucian, The Lover of Lies, 16 (2nd cent. CE - 2nd cent. CE)

22. Philostratus The Athenian, Life of Apollonius, 3.38, 4.20, 4.44 (2nd cent. CE - missingth cent. CE)

3.38. THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind. 4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius. 4.44. Just then a distemper broke out in Rome, called by the physicians influenza; and it was attended, it seems, by coughings, and the voice of speakers was affected by it. Now the temples were full of people supplicating the gods, because Nero had a swollen throat, and his voice was hoarse. But Apollonius vehemently denounced the folly of the crowd, though without rebuking anyone in particular; nay, he even restrained Menippus, who was irritated by such goings on, and persuaded him to moderate his indignation, urging him to pardon the gods if they did show pleasure in the mimes of buffoons. This utterance was reported to Tigellinus, who immediately sent police to take him to prison, and summoned him to defend himself from the charge of impiety against Nero. And an accuser was retained against him who had already undone a great many people, and won a number of such Olympic victories. This accuser too held in his hands a scroll of paper on which the charge was written out, and he brandished it like a sword against the sage, and declared that it was so sharp that it would slay and ruin him. But when Tigellinus unrolled the scroll, and did not find upon it the trace of a single word or letter, and his eyes fell on a perfectly blank book, he came to the conclusion that he had to do with a demon; and this is said also subsequently to have been the feeling which Domitian afterwards entertained towards Apollonius. Tigellinus then took his victim apart into a secret tribunal, in which this class of magistrate tries in private the most important charges; and having ordered all to leave the court he plied him with questions, asking who he was. Apollonius gave his father's name and that of his country, and explained his motive in practicing wisdom, declaring that the sole use he had made of it was to gain knowledge of the gods and an understanding of human affairs, for that the difficulty of knowing another man exceeded that of knowing oneself. And about the demons, said Tigellinus, and the apparitions of specters, how, O Apollonius, do you exorcise them? In the same way, he answered, as I should murderers and impious men. This was a sarcastic allusion to Tigellinus himself, for he taught and encouraged in Nero every excess of cruelty and wanton violence. And, said the other, could you prophesy, if I asked you to? How, said Apollonius, can I, being no prophet? And yet, replied the other, they say that it is you who predicted that some great event would come to pass and yet not come to pass. Quite true, said Apollonius, is what you heard; but you must not put this down to any prophetic gift, but rather to the wisdom which God reveals to wise men. And, said the other, why are you not afraid of Nero? Because, said Apollonius, the same God who allows him to seem formidable, has also granted to me to feel no fear. And what do you think, said the other, about Nero? And Apollonius answered: Much better than you do; for you think it dignified for him to sing, but I think it dignified for him to keep silent. Tigellinus was astonished and said: You may go, but you must give sureties for your person. And Apollonius answered: And who can go surety for a body that no one can bind? This answer struck Tigellinus as inspired and above the wit of man; and as he was careful not to fight with a god, he said: You may go wherever you choose, for you are too powerful to be controlled by me.
23. Eusebius of Caesarea, Ecclesiastical History, 4.3.1 (3rd cent. CE - 4th cent. CE)

4.3.1. After Trajan had reigned for nineteen and a half years Aelius Hadrian became his successor in the empire. To him Quadratus addressed a discourse containing an apology for our religion, because certain wicked men had attempted to trouble the Christians. The work is still in the hands of a great many of the brethren, as also in our own, and furnishes clear proofs of the man's understanding and of his apostolic orthodoxy.


Subjects of this text:

subject book bibliographic info
acts of the apostles,aeneas,healing of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 37
acts of the apostles,baptismal content of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
aelia capitolina (jerusalem) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
agrippa ii Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
akiva,r. Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 256
anachronism Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195
antioch,aquila,significance of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
antioch,peters speech in synagogue Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
apocryphal acts of the apostles,evangelism and edification Esler (2000), The Early Christian World, 806
apocryphal acts of the apostles,reliance on jewish exegesis Esler (2000), The Early Christian World, 806
apocryphal acts of the apostles Esler (2000), The Early Christian World, 806
apostle Alikin (2009), The Earliest History of the Christian Gathering, 69
appearance Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195
aristides of athens Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
aristotle,on eagle,ark,baptismal significance of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 46, 47, 48
aristotle,on eagle,ascension,baptismal interpretation of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 37
authors intention DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
baptism,of corinthians Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
baptism,of cornelius Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 24
baptism,of ephesians Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
baptism,of ethiopian eunuch Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16
baptism,of johns disciples Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
baptism,of lydia Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
baptism,of pauls jailer Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 22
baptism,of simon magus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16
baptism,offered to jews Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
baptism,superiority over circumcision of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
baptismal significance,of ark Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 46, 47, 48
baptismal significance,of ascension Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 37
baptismal significance,of descensus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 44, 45, 46, 47, 48
baptismal significance,of healing of aeneas Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 37
baptismal significance,of name of aquila Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
baptismal significance,of numbers in acts Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 44, 45, 46, 47, 48
baptismal significance,of pauls shipwreck Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
baptismal significance,of pauls survival of vipers poison Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
baptismal significance,of peters mission as fisherman Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
baptismal significance,of peters side Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
baptismal significance,of raising of eutychus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 22, 37, 44, 45, 46, 47, 48
baptismal significance,of raising of tabitha Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 37
baptismal significance,of red sea and crossing Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
baptismal significance,of sauls basket at damascus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 37
bernice (berenice) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
biblical interpretation Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313
big bang christology Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
bind/binding Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
bishop Alikin (2009), The Earliest History of the Christian Gathering, 32
blessedness / happy / beatus DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
blind/blinding/blindness Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
body,bodies Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
body DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
bread Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195
celebration Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195
cena Alikin (2009), The Earliest History of the Christian Gathering, 32
circumcision,inferior to baptism Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
community Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 203
corinthians Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 188, 189
cosmic christology Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
d/demonisation Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
damascius Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
dionysius,pseudo-dionysius (corpus dionysiacum) Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
disciples/discipleship Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
divine identity Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
domus Alikin (2009), The Earliest History of the Christian Gathering, 51
early high christology Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313, 314
empty tomb Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195
enthusiasts/enthusiasm Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 188
eucharist Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195, 203
eusebius of caesarea DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
exorcism Alikin (2009), The Earliest History of the Christian Gathering, 275
experience Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313
faith Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
first day of the week Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195
gematria Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313
god Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
graeco-roman (law/custom) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 256
greece,greek Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
hadrian Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
heal/healers/healings Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
healing Alikin (2009), The Earliest History of the Christian Gathering, 275
hellenism,hellenistic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 256
herod the great Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
herodians,herodian dynasty Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
hillel the elder Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 256
holy spirit,churchs possession of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576
holy spirit,lukan conception Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576
hope Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195, 203
humility / humilitas / humilis DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
hymn Alikin (2009), The Earliest History of the Christian Gathering, 32
iamblichus DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
imaginative literature,generally Esler (2000), The Early Christian World, 806
incantations Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
incarnation DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
insula Alikin (2009), The Earliest History of the Christian Gathering, 51, 55
jerusalem Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
jesus,as healer/exorcist Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
jesus,work/acts/miracles of Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
jews Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 101
judea Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
julian,the apostate Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
just Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195
justus of tiberias Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
later latin DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
legions Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
liber pontificalis,liturgy,influence on arator of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 37
liber pontificalis,lydia,baptism of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
lords day Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195, 203
luke Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 101; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
matthew,posteriority of Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 74
megara (μέγαρα) Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
messiah Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
messianism,messianic Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313, 314
pagan,paganism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313
papyri graecae magicae (pgm) DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
paul,interpretation of basket at damascus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 37
paul,jailers baptism Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 22
paul,of shipwreck Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
paul,of survival of vipers poison Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
paul,pauline,paulinism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313, 314
paul (apostle) Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
paul (the apostle) Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 101
paulinist Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 188
pesah Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 256
peter,defends gentile baptism Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22
peter,mission as fisherman Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
peter,significance of side Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 37
philo of alexandria Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195
photius Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
plato DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
platonist / platonism DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
pneumatology,lukan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576
proclus Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
prophet Alikin (2009), The Earliest History of the Christian Gathering, 32, 69
quadratus Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
rebuke/ἐπιτιμάω/ רעג Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
resurrection DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313, 314
revolt/war,under nero (great ~) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
rhetoric,rhetorical Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
rome Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 101
sabbath Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195, 203
sacramentarium veronense,on fishers of men Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 37
sacraments / signs / symbols DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
second temple Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313
shema\u2003 Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
shimshon from sens,r. Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 256
silence/silencing Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
simon magus,baptism of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16
suffer/suffering Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 113
sun Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195, 203
sunday Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195, 203
tabitha,raising of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 37
theurgy DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 302
throne Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
tiberias Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 203
titus (emperor) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 542
torah Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 314
tradition Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 188, 189
unleavened bread Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 203
visions Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195
women' Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 195