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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 28.17-28.31


Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συνκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς Ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἰεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν ῬωμαίωνIt happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, "I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans


οἵτινες ἀνακρίναντές με ἐβούλοντο ἀπολῦσαι διὰ τὸ μηδεμίαν αἰτίαν θανάτου ὑπάρχειν ἐν ἐμοί·who, when they had examined me, desired to set me free, because there was no cause of death in me.


ἀντιλεγόντων δὲ τῶν Ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα, οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν.But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation.


διὰ ταύτην οὖν τὴν αἰτίαν παρεκάλεσα ὑμᾶς ἰδεῖν καὶ προσλαλῆσαι, εἵνεκεν γὰρ τῆς ἐλπίδος τοῦ Ἰσραὴλ τὴν ἅλυσιν ταύτην περίκειμαι.For this cause therefore I asked you to see and to speak with me. For because of the hope of Israel I am bound with this chain.


οἱ δὲ πρὸς αὐτὸν εἶπαν Ἡμεῖς οὔτε γράμματα περὶ σοῦ ἐδεξάμεθα ἀπὸ τῆς Ἰουδαίας, οὔτε παραγενόμενός τις τῶν ἀδελφῶν ἀπήγγειλεν ἢ ἐλάλησέν τι περὶ σοῦ πονηρόν.They said to him, "We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you.


ἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς, περὶ μὲν γὰρ τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστὶν ὅτι πανταχοῦ ἀντιλέγεται.But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against.


Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας.When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.


Καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις οἱ δὲ ἠπίστουνSome believed the things which were spoken, and some disbelieved.


ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ Παύλου ῥῆμα ἓν ὅτι Καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαίου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶνWhen they didn't agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers


λέγωνsaying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive.


nanFor this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.'


γνωστὸν οὖν ὑμῖν ἔστω ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται.Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear.


nanWhen he had said these words, the Jews departed, having a great dispute among themselves.


Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόνPaul stayed two whole years in his own rented house, and received all who went in to him


κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ πάσης παρρησίας ἀκωλύτως.preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance.


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

45 results
1. Hebrew Bible, Deuteronomy, 4.37, 7.7, 10.15, 14.2 (9th cent. BCE - 3rd cent. BCE)

4.37. וְתַחַת כִּי אָהַב אֶת־אֲבֹתֶיךָ וַיִּבְחַר בְּזַרְעוֹ אַחֲרָיו וַיּוֹצִאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדֹל מִמִּצְרָיִם׃ 7.7. לֹא מֵרֻבְּכֶם מִכָּל־הָעַמִּים חָשַׁק יְהוָה בָּכֶם וַיִּבְחַר בָּכֶם כִּי־אַתֶּם הַמְעַט מִכָּל־הָעַמִּים׃ 10.15. רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה׃ 14.2. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ וּבְךָ בָּחַר יְהוָה לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 14.2. כָּל־עוֹף טָהוֹר תֹּאכֵלוּ׃ 4.37. And because He loved thy fathers, and chose their seed after them, and brought thee out with His presence, with His great power, out of Egypt," 7.7. The LORD did not set His love upon you, nor choose you, because ye were more in number than any people—for ye were the fewest of all peoples—" 10.15. Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day." 14.2. For thou art a holy people unto the LORD thy God, and the LORD hath chosen thee to be His own treasure out of all peoples that are upon the face of the earth."
2. Hebrew Bible, Esther, 9.22 (9th cent. BCE - 3rd cent. BCE)

9.22. כַּיָּמִים אֲשֶׁר־נָחוּ בָהֶם הַיְּהוּדִים מֵאוֹיְבֵיהֶם וְהַחֹדֶשׁ אֲשֶׁר נֶהְפַּךְ לָהֶם מִיָּגוֹן לְשִׂמְחָה וּמֵאֵבֶל לְיוֹם טוֹב לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיוֹנִים׃ 9.22. the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor."
3. Hebrew Bible, Genesis, 6.4 (9th cent. BCE - 3rd cent. BCE)

6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown."
4. Hebrew Bible, Leviticus, 10.1 (9th cent. BCE - 3rd cent. BCE)

10.1. וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃ 10.1. וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃ 10.1. And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them."
5. Hebrew Bible, Numbers, 1.18, 27.4, 27.7 (9th cent. BCE - 3rd cent. BCE)

1.18. וְאֵת כָּל־הָעֵדָה הִקְהִילוּ בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי וַיִּתְיַלְדוּ עַל־מִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְגֻלְגְּלֹתָם׃ 27.4. לָמָּה יִגָּרַע שֵׁם־אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה־לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ׃ 27.7. כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת־נַחֲלַת אֲבִיהֶן לָהֶן׃ 1.18. And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by their fathers’houses, according to the number of names, from twenty years old and upward, by their polls." 27.4. Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’" 27.7. ’The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them."
6. Hebrew Bible, Psalms, 2.1-2.2, 66.3, 69.26, 97.3, 109.8, 135.4 (9th cent. BCE - 3rd cent. BCE)

2.1. וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ 2.1. לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ 66.3. אִמְרוּ לֵאלֹהִים מַה־נּוֹרָא מַעֲשֶׂיךָ בְּרֹב עֻזְּךָ יְכַחֲשׁוּ לְךָ אֹיְבֶיךָ׃ 69.26. תְּהִי־טִירָתָם נְשַׁמָּה בְּאָהֳלֵיהֶם אַל־יְהִי יֹשֵׁב׃ 97.3. אֵשׁ לְפָנָיו תֵּלֵךְ וּתְלַהֵט סָבִיב צָרָיו׃ 109.8. יִהְיוּ־יָמָיו מְעַטִּים פְּקֻדָּתוֹ יִקַּח אַחֵר׃ 135.4. כִּי־יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגֻלָּתוֹ׃ 2.1. Why are the nations in an uproar? And why do the peoples mutter in vain?" 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:" 66.3. Say unto God: 'How tremendous is Thy work! Through the greatness of Thy power shall Thine enemies dwindle away before Thee." 69.26. Let their encampment be desolate; Let none dwell in their tents." 97.3. A fire goeth before Him, And burneth up His adversaries round about." 109.8. Let his days be few; Let another take his charge." 135.4. For the LORD hath chosen Jacob unto Himself, And Israel for His own treasure."
7. Hebrew Bible, 1 Kings, 22.35 (8th cent. BCE - 5th cent. BCE)

22.35. וַתַּעֲלֶה הַמִּלְחָמָה בַּיּוֹם הַהוּא וְהַמֶּלֶךְ הָיָה מָעֳמָד בַּמֶּרְכָּבָה נֹכַח אֲרָם וַיָּמָת בָּעֶרֶב וַיִּצֶק דַּם־הַמַּכָּה אֶל־חֵיק הָרָכֶב׃ 22.35. And the battle increased that day; and the king was stayed up in his chariot against the Arameans, and died at even; and the blood ran out of the wound into the bottom of the chariot."
8. Hebrew Bible, 2 Kings, 23.9 (8th cent. BCE - 5th cent. BCE)

23.9. אַךְ לֹא יַעֲלוּ כֹּהֲנֵי הַבָּמוֹת אֶל־מִזְבַּח יְהוָה בִּירוּשָׁלִָם כִּי אִם־אָכְלוּ מַצּוֹת בְּתוֹךְ אֲחֵיהֶם׃ 23.9. Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat unleavened bread among their brethren."
9. Hebrew Bible, 2 Samuel, 21.9 (8th cent. BCE - 5th cent. BCE)

21.9. וַיִּתְּנֵם בְּיַד הַגִּבְעֹנִים וַיֹּקִיעֻם בָּהָר לִפְנֵי יְהוָה וַיִּפְּלוּ שבעתים [שְׁבַעְתָּם] יָחַד והם [וְהֵמָּה] הֻמְתוּ בִּימֵי קָצִיר בָּרִאשֹׁנִים תחלת [בִּתְחִלַּת] קְצִיר שְׂעֹרִים׃ 21.9. and he delivered them into the hands of the Giv῾onim, and they hanged them on the hill before the Lord: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of the barley harvest."
10. Hebrew Bible, Habakkuk, 1.5 (8th cent. BCE - 6th cent. BCE)

1.5. רְאוּ בַגּוֹיִם וְהַבִּיטוּ וְהִתַּמְּהוּ תְּמָהוּ כִּי־פֹעַל פֹּעֵל בִּימֵיכֶם לֹא תַאֲמִינוּ כִּי יְסֻפָּר׃ 1.5. Look ye among the nations, and behold, And wonder marvellously; For, behold, a work shall be wrought in your days, Which ye will not believe though it be told you."
11. Hebrew Bible, Isaiah, 6.8-6.13, 40.3-40.5, 49.6, 56.1, 59.17, 61.1-61.2, 61.10, 62.1, 63.1 (8th cent. BCE - 5th cent. BCE)

6.8. וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃ 6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 6.12. וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃ 6.13. וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃ 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 40.4. כָּל־גֶּיא יִנָּשֵׂא וְכָל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 49.6. וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃ 56.1. צפו [צֹפָיו] עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם׃ 56.1. כֹּה אָמַר יְהוָה שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי־קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת׃ 59.17. וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 62.1. לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלִַם לֹא אֶשְׁקוֹט עַד־יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר׃ 62.1. עִבְרוּ עִבְרוּ בַּשְּׁעָרִים פַּנּוּ דֶּרֶךְ הָעָם סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ נֵס עַל־הָעַמִּים׃ 63.1. וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃ 63.1. מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃ 6.8. And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’" 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.’" 6.11. Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste," 6.12. And the LORD have removed men far away, and the forsaken places be many in the midst of the land." 6.13. And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’" 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." 40.4. Every valley shall be lifted up, and every mountain and hill shall be made low; and the rugged shall be made level, and the rough places a plain;" 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’" 49.6. Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’" 56.1. Thus saith the LORD: Keep ye justice, and do righteousness; For My salvation is near to come, And My favour to be revealed." 59.17. And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak." 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;" 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels." 62.1. For Zion’s sake will I not hold My peace, And for Jerusalem’s sake I will not rest, Until her triumph go forth as brightness, And her salvation as a torch that burneth." 63.1. ’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—"
12. Hebrew Bible, Judges, 17.6, 18.1, 19.1 (8th cent. BCE - 5th cent. BCE)

17.6. בַּיָּמִים הָהֵם אֵין מֶלֶךְ בְּיִשְׂרָאֵל אִישׁ הַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה׃ 18.1. בַּיָּמִים הָהֵם אֵין מֶלֶךְ בְּיִשְׂרָאֵל וּבַיָּמִים הָהֵם שֵׁבֶט הַדָּנִי מְבַקֶּשׁ־לוֹ נַחֲלָה לָשֶׁבֶת כִּי לֹא־נָפְלָה לּוֹ עַד־הַיּוֹם הַהוּא בְּתוֹךְ־שִׁבְטֵי יִשְׂרָאֵל בְּנַחֲלָה׃ 18.1. כְּבֹאֲכֶם תָּבֹאוּ אֶל־עַם בֹּטֵחַ וְהָאָרֶץ רַחֲבַת יָדַיִם כִּי־נְתָנָהּ אֱלֹהִים בְּיֶדְכֶם מָקוֹם אֲשֶׁר אֵין־שָׁם מַחְסוֹר כָּל־דָּבָר אֲשֶׁר בָּאָרֶץ׃ 19.1. וְלֹא־אָבָה הָאִישׁ לָלוּן וַיָּקָם וַיֵּלֶךְ וַיָּבֹא עַד־נֹכַח יְבוּס הִיא יְרוּשָׁלִָם וְעִמּוֹ צֶמֶד חֲמוֹרִים חֲבוּשִׁים וּפִילַגְשׁוֹ עִמּוֹ׃ 19.1. וַיְהִי בַּיָּמִים הָהֵם וּמֶלֶךְ אֵין בְּיִשְׂרָאֵל וַיְהִי אִישׁ לֵוִי גָּר בְּיַרְכְּתֵי הַר־אֶפְרַיִם וַיִּקַּח־לוֹ אִשָּׁה פִילֶגֶשׁ מִבֵּית לֶחֶם יְהוּדָה׃ 17.6. In those days there was no king in Yisra᾽el, but every man did that which was right in his own eyes." 18.1. In those days there was no king in Yisra᾽el: and in those days the tribe of the Dani sought for itself an inheritance to dwell in; for to that day a due inheritance had not fallen to their share among the tribes of Yisra᾽el." 19.1. And it came to pass in those days, when there was no king in Yisra᾽el that there was a certain Levite sojourning on the far side of mount Efrayim, who took to him a concubine out of Bet-leĥem-yehuda."
13. Hebrew Bible, Zechariah, 8.9 (5th cent. BCE - 4th cent. BCE)

8.9. כֹּה־אָמַר יְהוָה צְבָאוֹת תֶּחֱזַקְנָה יְדֵיכֶם הַשֹּׁמְעִים בַּיָּמִים הָאֵלֶּה אֵת הַדְּבָרִים הָאֵלֶּה מִפִּי הַנְּבִיאִים אֲשֶׁר בְּיוֹם יֻסַּד בֵּית־יְהוָה צְבָאוֹת הַהֵיכָל לְהִבָּנוֹת׃ 8.9. Thus saith the LORD of hosts: Let your hands be strong, ye that hear in these days these words from the mouth of the prophets that were in the day that the foundation of the house of the LORD of hosts was laid, even the temple, that it might be built."
14. Herodotus, Histories, 9.116-9.120 (5th cent. BCE - 5th cent. BCE)

9.116. This province was ruled by Xerxes' viceroy Artayctes, a cunning man and a wicked one; witness the deceit that he practised on the king in his march to Athens, how he stole away from Elaeus the treasure of Protesilaus son of Iphiclus. ,This was the way of it; there is at Elaeus in the Chersonesus the tomb of Protesilaus, and a precinct around it, which contained much treasure: vessels of gold and silver, bronze, clothing, and other dedications; all of which Artayctes carried off by the king's gift. ,“Sire,” he said deceitfully to Xerxes, “there is here the house of a certain Greek, who met a just death for invading your territory with an army; give me this man's house, so that all may be taught not to invade your territory.” One would think that this plea would easily persuade Xerxes to give him a man's house, since the latter had no suspicion of Artayctes' meaning. His reason for saying that Protesilaus had invaded the king's territory was that the Persians believe all Asia to belong to themselves and whoever is their king. So when the treasure was given to him, he carried it away from Elaeus to Sestus, and planted and farmed the precinct. He would also come from Elaeus and have intercourse with women in the shrine. Now, when the Athenians laid siege to him, he had made no preparation for it; he did not think that the Greeks would come, and he had no way of escaping from their attack. 9.117. Since the siege continued into the late autumn, the Athenians grew weary of their absence from home and their lack of success at taking the fortress. They accordingly entreated their generals to lead them away again, but the generals refused to do that till they should take the place or be recalled by the Athenian state. At that the men endured their plight patiently. 9.118. But those who were within the walls were by now reduced to the last extremity, so much so that they boiled the thongs of their beds for food. At last, however, even these failed them, and Artayctes and Oeobazus and all the Persians made their way down from the back part of the fortress, where the fewest of their enemies were, and fled at nightfall. ,When morning came, the people of the Chersonese signified from their towers to the Athenians what had happened, and opened their gates. The greater part of the Athenians then went in pursuit, while the rest stayed to hold the town. 9.119. As Oeobazus was making his escape into Thrace, the Apsinthians of that country caught and sacrificed him in their customary manner to Plistorus the god of their land; as for his companions, they did away with them by other means. ,Artayctes and his company had begun their flight later, and were overtaken a little way beyond the Goat's Rivers, where after they had defended themselves a long time, some of them were killed and the rest taken alive. The Greeks bound them and carried them to Sestus, and together with them Artayctes and his son also in bonds. 9.120. It is related by the people of the Chersonese that a marvellous thing happened one of those who guarded Artayctes. He was frying dried fish, and these as they lay over the fire began to leap and writhe as though they had just been caught. ,The rest gathered around, amazed at the sight, but when Artayctes saw this strange thing, he called the one who was frying the fish and said to him: “Athenian, do not be afraid of this portent, for it is not to you that it has been sent; it is to me that Protesilaus of Elaeus is trying to signify that although he is dead and dry, he has power given him by the god to take vengeance on me, the one who wronged him. ,Now therefore I offer a ransom, the sum of one hundred talents to the god for the treasure that I took from his temple. I will also pay to the Athenians two hundred talents for myself and my son, if they spare us.” ,But Xanthippus the general was unmoved by this promise, for the people of Elaeus desired that Artayctes should be put to death in revenge for Protesilaus, and the general himself was so inclined. So they carried Artayctes away to the headland where Xerxes had bridged the strait (or, by another story, to the hill above the town of Madytus), and there nailed him to boards and hanged him. As for his son, they stoned him to death before his father's eyes.
15. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

24b. this now or hereafter, you will find that it is so.Now so far as the accusations are concerned which my first accusers made against me, this is a sufficient defence before you; but against Meletus, the good and patriotic, as he says, and the later ones, I will try to defend myself next. So once more, as if these were another set of accusers, let us take up in turn their sworn statement. It is about as follows: it states that Socrates is a wrongdoer because he corrupts the youth and does not believe in the gods the state believes in, but in other
16. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)

3b. Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy
17. Xenophon, Memoirs, 1.1.1 (5th cent. BCE - 4th cent. BCE)

1.1.1. I have often wondered by what arguments those who drew up the indictment against Socrates could persuade the Athenians that his life was forfeit to the state. The indictment against him was to this effect: Socrates is guilty of rejecting the gods acknowledged by the state and of bringing in strange deities: he is also guilty of corrupting the youth.
18. Cicero, On The Ends of Good And Evil, 5 (2nd cent. BCE - 1st cent. BCE)

19. Septuagint, 1 Maccabees, 4.2 (2nd cent. BCE - 2nd cent. BCE)

4.2. to fall upon the camp of the Jews and attack them suddenly. Men from the citadel were his guides.
20. Septuagint, 2 Maccabees, 5.15 (2nd cent. BCE - 2nd cent. BCE)

5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.'
21. Septuagint, Ecclesiasticus (Siracides), 18.26 (2nd cent. BCE - 2nd cent. BCE)

18.26. From morning to evening conditions change,and all things move swiftly before the Lord.
22. Septuagint, Judith, 14.8 (2nd cent. BCE - 0th cent. CE)

14.8. Now tell me what you have done during these days." Then Judith described to him in the presence of the people all that she had done, from the day she left until the moment of her speaking to them.
23. Septuagint, Wisdom of Solomon, 4.19, 7.15, 10.20 (2nd cent. BCE - 1st cent. BCE)

4.19. because he will dash them speechless to the ground,and shake them from the foundations;they will be left utterly dry and barren,and they will suffer anguish,and the memory of them will perish. 7.15. May God grant that I speak with judgment and have thought worthy of what I have received,for he is the guide even of wisdom and the corrector of the wise. 10.20. Therefore the righteous plundered the ungodly;they sang hymns, O Lord, to thy holy name,and praised with one accord thy defending hand
24. Septuagint, 3 Maccabees, 6.23 (2nd cent. BCE - 2nd cent. BCE)

6.23. For when he heard the shouting and saw them all fallen headlong to destruction, he wept and angrily threatened his friends, saying
25. Vergil, Aeneis, 12.950-12.952 (1st cent. BCE - 1st cent. BCE)

12.950. were fixed his way; and all who kept a guard 12.951. on lofty rampart, or in siege below 12.952. were battering the foundations, now laid by
26. Clement of Rome, 1 Clement, 5.5 (1st cent. CE - 1st cent. CE)

5.5. διὰ ζῆλον καὶ ἔριν Παῦλος ὑπομονῆς βραβεῖον ὑπέδειξεν
27. Josephus Flavius, Jewish Antiquities, 3, 20 (1st cent. CE - 1st cent. CE)

28. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE)

3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world."
29. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)

3.8. For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25)."
30. New Testament, 1 Corinthians, 7.5 (1st cent. CE - 1st cent. CE)

7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control.
31. New Testament, Acts, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 2, 2.2, 2.15, 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, 2.40, 2.46, 3, 3.8, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 4, 4.12, 4.14, 4.24, 4.25, 5, 5.12, 5.14, 5.29, 5.31, 5.32, 5.34, 5.36, 5.37, 6.13, 7.2, 7.8, 7.25, 7.26, 7.41, 7.45, 7.51, 7.52, 7.53, 7.58, 8.12, 8.25, 9.2, 9.9, 9.15, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 10, 10.1, 10.1-11.18, 10.3, 10.14, 10.15, 10.22, 10.30, 10.34, 10.35, 10.40, 10.42, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.18, 12.1, 12.20, 12.21, 12.22, 12.23, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.38, 13.39, 13.40, 13.41, 13.42, 13.43, 13.44, 13.45, 13.46, 13.47, 13.48, 13.49, 13.50, 13.51, 13.52, 14.1, 14.2, 14.4, 14.22, 15, 15.2, 15.5, 15.7, 15.13, 15.21, 15.25, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.20, 16.21, 16.30, 16.37, 16.38, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 17.34, 18, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.18, 18.21, 18.25, 19.8, 19.9, 19.21, 19.23, 20.3, 20.5, 20.5-21.18, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.25, 20.26, 20.35, 21, 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, 21.19, 21.20, 21.21, 21.22, 21.23, 21.24, 21.25, 21.26, 21.27, 21.28, 21.31, 21.32, 21.33, 21.34, 21.35, 21.36, 21.37, 21.38, 21.39, 21.40, 22, 22.1, 22.3, 22.4, 22.9, 22.12, 22.21, 22.24, 22.25, 22.26, 22.27, 22.28, 22.29, 22.30, 23, 23.1, 23.6, 23.9, 23.11, 23.15, 23.17, 23.18, 23.19, 23.20, 23.21, 23.22, 23.23, 23.26, 23.27, 23.28, 23.29, 23.30, 24, 24.1, 24.5, 24.11, 24.14, 24.15, 24.19, 24.22, 24.23, 24.24, 25, 25.6, 25.8, 25.9, 25.10, 25.11, 25.13, 25.13-26.32, 25.14, 25.16, 25.23, 25.25, 26, 26.4, 26.5, 26.6, 26.7, 26.8, 26.13, 26.16, 26.17, 26.20, 26.22, 26.24, 26.25, 26.31, 26.32, 27, 27.1, 27.1-28.16, 27.6, 27.7, 27.11, 27.20, 27.24, 27.31, 27.34, 27.43, 28, 28.7, 28.11, 28.12, 28.13, 28.14, 28.15, 28.16, 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)

32. New Testament, James, 1.18 (1st cent. CE - 1st cent. CE)

1.18. of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.
33. New Testament, Colossians, 4.16 (1st cent. CE - 1st cent. CE)

4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea.
34. New Testament, Ephesians, 1.3-1.14, 6.17 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God;
35. New Testament, Galatians, 3.15-3.18 (1st cent. CE - 1st cent. CE)

3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.18. For if the inheritance is of the law, it is no more ofpromise; but God has granted it to Abraham by promise.
36. New Testament, Romans, 1.16, 11.8 (1st cent. CE - 1st cent. CE)

1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.
37. New Testament, John, 1.1, 2.1, 2.19-2.20, 4.43, 5.18, 11.6, 11.9, 11.17, 12.1, 12.39-12.40, 20.26, 20.28 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 4.43. After the two days he went out from there and went into Galilee. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 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. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 12.1. Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 12.39. For this cause they couldn't believe, for Isaiah said again 12.40. He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them. 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you. 20.28. Thomas answered him, "My Lord and my God!
38. New Testament, Luke, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.5-2.52, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.59, 1.67, 2, 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, 2.41, 2.42, 2.43, 2.44, 2.45, 2.46, 2.47, 2.48, 2.49, 2.50, 2.51, 3, 3.1, 3.4, 3.5, 3.6, 3.8, 4, 4.2, 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, 4.43, 6.11, 7, 7.16, 7.30, 7.36, 7.41, 7.42, 7.43, 8.10, 9.5, 9.22, 9.28, 9.31, 9.44, 9.51, 11.19, 11.37, 11.53, 12.51, 13.14, 13.31, 13.32, 13.33, 14.1, 15.2, 16.14, 17.4, 17.25, 17.26, 17.28, 18.32, 18.33, 19.5, 19.9, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 19.26, 19.27, 19.47, 20.1, 20.27, 21.9, 21.15, 21.24, 22.16, 22.37, 23.6, 23.7, 23.8, 23.9, 23.10, 23.11, 23.12, 23.51, 24.7, 24.13, 24.18, 24.21, 24.29, 24.44, 24.46, 24.47, 24.53 (1st cent. CE - 1st cent. CE)

39. New Testament, Mark, 1.2-1.3, 1.9, 2.23, 3.6, 4.4, 4.12, 4.15, 6.8, 7.9-7.13, 8.2-8.3, 8.17-8.18, 8.27, 8.31, 9.2, 9.5, 9.31, 9.33-9.34, 10.17, 10.32, 10.34, 10.46, 10.52, 11.8, 12.14, 12.18, 13.11, 14.1, 14.58, 15.29 (1st cent. CE - 1st cent. CE)

1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this. 8.2. I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way. 8.17. Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened? 8.18. Having eyes, don't you see? Having ears, don't you hear? Don't you remember? 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 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. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 9.33. He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way? 9.34. But they were silent, for they had disputed one with another on the way about who was the greatest. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying 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. 14.1. It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him. 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days
40. New Testament, Matthew, 1.23, 2.1, 3.8, 4.2, 6.34, 10.34, 11.12, 12.14, 12.40, 13.14-13.15, 13.44-13.45, 15.32, 16.21, 17.1, 20.2, 20.6, 20.12, 20.19, 23.30, 24.37-24.38, 26.2, 26.61, 27.40, 27.63-27.64 (1st cent. CE - 1st cent. CE)

1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 2.1. Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying 3.8. Therefore bring forth fruit worthy of repentance! 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 10.34. Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 13.14. In them the prophecy of Isaiah is fulfilled, which says, 'By hearing you will hear, And will in no way understand; Seeing you will see, And will in no way perceive: 13.15. For this people's heart has grown callous, Their ears are dull of hearing, They have closed their eyes; Or else perhaps they might perceive with their eyes, Hear with their ears, Understand with their heart, And should turn again; And I would heal them.' 13.44. The Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field. 13.45. Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls 15.32. Jesus summoned his disciples and said, "I have compassion on the multitude, because they continue with me now three days and have nothing to eat. I don't want to send them away fasting, or they might faint on the way. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.19. and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up. 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 24.37. As the days of Noah were, so will be the coming of the Son of Man. 24.38. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark 26.2. You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified. 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.' 27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross! 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.' 27.64. Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first.
41. Justin, Dialogue With Trypho, 69.4 (2nd cent. CE - 2nd cent. CE)

42. Minucius Felix, Octavius, 6.1 (2nd cent. CE - 3rd cent. CE)

43. Origen, Against Celsus, 2.4, 3.50, 5.25-5.26, 5.33, 5.61, 5.65 (3rd cent. CE - 3rd cent. CE)

2.4. The Jew, then, continues his address to converts from his own nation thus: Yesterday and the day before, when we visited with punishment the man who deluded you, you became apostates from the law of your fathers; showing by such statements (as we have just demonstrated) anything but an exact knowledge of the truth. But what he advances afterwards seems to have some force, when he says: How is it that you take the beginning of your system from our worship, and when you have made some progress you treat it with disrespect, although you have no other foundation to show for your doctrines than our law? Now, certainly the introduction to Christianity is through the Mosaic worship and the prophetic writings; and after the introduction, it is in the interpretation and explanation of these that progress takes place, while those who are introduced prosecute their investigations into the mystery according to revelation, which was kept secret since the world began, but now is made manifest in the Scriptures of the prophets, and by the appearance of our Lord Jesus Christ. But they who advance in the knowledge of Christianity do not, as you allege, treat the things written in the law with disrespect. On the contrary, they bestow upon them greater honour, showing what a depth of wise and mysterious reasons is contained in these writings, which are not fully comprehended by the Jews, who treat them superficially, and as if they were in some degree even fabulous. And what absurdity should there be in our system - that is, the Gospel- having the law for its foundation, when even the Lord Jesus Himself said to those who would not believe upon Him: If you had believed Moses, you would have believed Me, for he wrote of Me. But if you do not believe his writings, how shall you believe My words? Nay, even one of the evangelists- Mark - says: The beginning of the Gospel of Jesus Christ, as it is written in the prophet Isaiah, Behold, I send My messenger before Your face, who shall prepare Your way before You, which shows that the beginning of the Gospel is connected with the Jewish writings. What force, then, is there in the objection of the Jew of Celsus, that if any one predicted to us that the Son of God was to visit mankind, he was one of our prophets, and the prophet of our God? Or how is it a charge against Christianity, that John, who baptized Jesus, was a Jew? For although He was a Jew, it does not follow that every believer, whether a convert from heathenism or from Judaism, must yield a literal obedience to the law of Moses. 3.50. But let us see what those statements of his are which follow next in these words: Nay, we see, indeed, that even those individuals, who in the market-places perform the most disgraceful tricks, and who gather crowds around them, would never approach an assembly of wise men, nor dare to exhibit their arts among them; but wherever they see young men, and a mob of slaves, and a gathering of unintelligent persons, there they thrust themselves in, and show themselves off. Observe, now, how he slanders us in these words, comparing us to those who in the market-places perform the most disreputable tricks, and gather crowds around them! What disreputable tricks, pray, do we perform? Or what is there in our conduct that resembles theirs, seeing that by means of readings, and explanations of the things read, we lead men to the worship of the God of the universe, and to the cognate virtues, and turn them away from contemning Deity, and from all things contrary to right reason? Philosophers verily would wish to collect together such hearers of their discourses as exhort men to virtue - a practice which certain of the Cynics especially have followed, who converse publicly with those whom they happen to meet. Will they maintain, then, that these who do not gather together persons who are considered to have been educated, but who invite and assemble hearers from the public street, resemble those who in the market-places perform the most disreputable tricks, and gather crowds around them? Neither Celsus, however, nor any one who holds the same opinions, will blame those who, agreeably to what they regard as a feeling of philanthropy, address their arguments to the ignorant populace. 5.25. Let us next notice the statements of Celsus, which follow the preceding, and which are as follow: As the Jews, then, became a peculiar people, and enacted laws in keeping with the customs of their country, and maintain them up to the present time, and observe a mode of worship which, whatever be its nature, is yet derived from their fathers, they act in these respects like other men, because each nation retains its ancestral customs, whatever they are, if they happen to be established among them. And such an arrangement appears to be advantageous, not only because it has occurred to the mind of other nations to decide some things differently, but also because it is a duty to protect what has been established for the public advantage; and also because, in all probability, the various quarters of the earth were from the beginning allotted to different superintending spirits, and were thus distributed among certain governing powers, and in this manner the administration of the world is carried on. And whatever is done among each nation in this way would be rightly done, wherever it was agreeable to the wishes (of the superintending powers), while it would be an act of impiety to get rid of the institutions established from the beginning in the various places. By these words Celsus shows that the Jews, who were formerly Egyptians, subsequently became a peculiar people, and enacted laws which they carefully preserve. And not to repeat his statements, which have been already before us, he says that it is advantageous to the Jews to observe their ancestral worship, as other nations carefully attend to theirs. And he further states a deeper reason why it is of advantage to the Jews to cultivate their ancestral customs, in hinting dimly that those to whom was allotted the office of superintending the country which was being legislated for, enacted the laws of each land in co-operation with its legislators. He appears, then, to indicate that both the country of the Jews, and the nation which inhabits it, are superintended by one or more beings, who, whether they were one or more, co-operated with Moses, and enacted the laws of the Jews. 5.26. We must, he says, observe the laws, not only because it has occurred to the mind of others to decide some things differently, but because it is a duty to protect what has been enacted for the public advantage, and also because, in all probability, the various quarters of the earth were from the beginning allotted to different superintending spirits, and were distributed among certain governing powers, and in this manner the administration of the world is carried on. Thus Celsus, as if he had forgotten what he had said against the Jews, now includes them in the general eulogy which he passes upon all who observe their ancestral customs, remarking: And whatever is done among each nation in this way, would be rightly done whenever agreeable to the wishes (of the superintendents). And observe here, whether he does not openly, so far as he can, express a wish that the Jew should live in the observance of his own laws, and not depart from them, because he would commit an act of impiety if he apostatized; for his words are: It would be an act of impiety to get rid of the institutions established from the beginning in the various places. Now I should like to ask him, and those who entertain his views, who it was that distributed the various quarters of the earth from the beginning among the different superintending spirits; and especially, who gave the country of the Jews, and the Jewish people themselves, to the one or more superintendents to whom it was allotted? Was it, as Celsus would say, Jupiter who assigned the Jewish people and their country to a certain spirit or spirits? And was it his wish, to whom they were thus assigned, to enact among them the laws which prevail, or was it against his will that it was done? You will observe that, whatever be his answer, he is in a strait. But if the various quarters of the earth were not allotted by some one being to the various superintending spirits, then each one at random, and without the superintendence of a higher power, divided the earth according to chance; and yet such a view is absurd, and destructive in no small degree of the providence of the God who presides over all things. 5.33. The remarks which we have made not only answer the statements of Celsus regarding the superintending spirits, but anticipate in some measure what he afterwards brings forward, when he says: Let the second party come forward; and I shall ask them whence they come, and whom they regard as the originator of their ancestral customs. They will reply, No one, because they spring from the same source as the Jews themselves, and derive their instruction and superintendence from no other quarter, and notwithstanding they have revolted from the Jews. Each one of us, then, has come in the last days, when one Jesus has visited us, to the visible mountain of the Lord, the Word that is above every word, and to the house of God, which is the Church of the living God, the pillar and ground of the truth. And we notice how it is built upon the tops of the mountains, i.e., the predictions of all the prophets, which are its foundations. And this house is exalted above the hills, i.e., those individuals among men who make a profession of superior attainments in wisdom and truth; and all the nations come to it, and the many nations go forth, and say to one another, turning to the religion which in the last days has shone forth through Jesus Christ: Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in them. For the law came forth from the dwellers in Sion, and settled among us as a spiritual law. Moreover, the word of the Lord came forth from that very Jerusalem, that it might be disseminated through all places, and might judge in the midst of the heathen, selecting those whom it sees to be submissive, and rejecting the disobedient, who are many in number. And to those who inquire of us whence we come, or who is our founder, we reply that we have come, agreeably to the counsels of Jesus, to cut down our hostile and insolent 'wordy' swords into ploughshares, and to convert into pruning-hooks the spears formerly employed in war. For we no longer take up sword against nation, nor do we learn war any more, having become children of peace, for the sake of Jesus, who is our leader, instead of those whom our fathers followed, among whom we were strangers to the covet, and having received a law, for which we give thanks to Him that rescued us from the error (of our ways), saying, Our fathers honoured lying idols, and there is not among them one that causes it to rain. Our Superintendent, then, and Teacher, having come forth from the Jews, regulates the whole world by the word of His teaching. And having made these remarks by way of anticipation, we have refuted as well as we could the untrue statements of Celsus, by subjoining the appropriate answer. 5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. 5.65. But since he asserts that you may hear all those who differ so widely saying, 'The world is crucified to me, and I unto the world,' we shall show the falsity of such a statement. For there are certain heretical sects which do not receive the Epistles of the Apostle Paul, as the two sects of Ebionites, and those who are termed Encratites. Those, then, who do not regard the apostle as a holy and wise man, will not adopt his language, and say, The world is crucified to me, and I unto the world. And consequently in this point, too, Celsus is guilty of falsehood. He continues, moreover, to linger over the accusations which he brings against the diversity of sects which exist, but does not appear to me to be accurate in the language which he employs, nor to have carefully observed or understood how it is that those Christians who have made progress in their studies say that they are possessed of greater knowledge than the Jews; and also, whether they acknowledge the same Scriptures, but interpret them differently, or whether they do not recognise these books as divine. For we find both of these views prevailing among the sects. He then continues: Although they have no foundation for the doctrine, let us examine the system itself; and, in the first place, let us mention the corruptions which they have made through ignorance and misunderstanding, when in the discussion of elementary principles they express their opinions in the most absurd manner on things which they do not understand, such as the following. And then, to certain expressions which are continually in the mouths of the believers in Christianity, he opposes certain others from the writings of the philosophers, with the object of making it appear that the noble sentiments which Celsus supposes to be used by Christians have been expressed in better and clearer language by the philosophers, in order that he might drag away to the study of philosophy those who are caught by opinions which at once evidence their noble and religious character. We shall, however, here terminate the fifth book, and begin the sixth with what follows.
44. Libanius, Orations, 11.181-11.185 (4th cent. CE - 4th cent. CE)

45. Sozomenus, Ecclesiastical History, 5.19

5.19. Julian, having determined upon undertaking a war against Persia, repaired to Antioch in Syria. The people loudly complained, that, although provisions were very abundant the price affixed to them was very high. Accordingly, the emperor, from liberality, as I believe, towards the people, reduced the price of provisions to so low a scale that the vendors fled the city. A scarcity in consequence ensued, for which the people blamed the emperor; and their resentment found vent in ridiculing the length of his beard, and the bulls which he had had stamped upon his coins; and they satirically remarked, that he upset the world in the same way that his priests, when offering sacrifice, threw down the victims. At first his displeasure was excited, and he threatened to punish them and prepared to depart for Tarsus. Afterwards, however, he suppressed his feelings of indignation, and repaid their ridicule by words alone; he composed a very elegant work under the title of Aversion to Beards, which he sent to them. He treated the Christians of the city precisely in the same manner as at other places, and endeavored, as far as possible, to promote the extension of paganism. I shall here recount some of the details connected with the tomb of Babylas, the martyr, and certain occurrences which took place about this period in the temple of Apollo at Daphne. Daphne is a suburb of Antioch, and is planted with cypresses and other trees, beneath which all kinds of flowers flourish in their season. The branches of these trees are so thick and interlaced that they may be said to form a roof rather than merely to afford shade, and the rays of the sun can never pierce through them to the soil beneath. It is made delicious and exceedingly lovely by the richness and beauty of the waters, the temperateness of the air, and the breath of friendly winds. The Greeks invent the myth that Daphne, the daughter of the river Ladon, was here changed into a tree which bears her name, while she was fleeing from Arcadia, to evade the love of Apollo. The passion of Apollo was not diminished, they say, by this transformation; he made a crown of the leaves of his beloved and embraced the tree. He afterwards often fixed his residence on this spot, as being dearer to him than any other place. Men of grave temperament, however, considered it disgraceful to approach this suburb; for the position and nature of the place seemed to excite voluptuous feelings; and the substance of the fable itself being erotic, afforded a measurable impulse and redoubled the passions among corrupt youths. They, who furnished this myth as an excuse, were greatly inflamed and gave way without constraint to profligate deeds, incapable of being continent themselves, or of enduring the presence of those who were continent. Any one who dwelt at Daphne without a mistress was regarded as callous and ungracious, and was shunned as an abominable and abhorrent thing. The pagans likewise manifested great reverence for this place on account of a very beautiful statue of the Daphnic Apollo which stood here, as also a magnificent and costly temple, supposed to have been built by Seleucus, the father of Antiochus, who gave his name to the city of Antioch. Those who attach credit to fables of this kind believe that a stream flows from the fountain Castalia which confers the power of predicting the future, and which is similar in its name and powers to the fountain of Delphi. It is related that Adrian here received intimation of his future greatness, when he was but a private individual; and that he dipped a leaf of the laurel into the water and found written thereon an account of his destiny. When he became emperor, it is said, he commanded the fountain to be closed, in order that no one might be enabled to pry into the knowledge of the future. But I leave this subject to those who are more accurately acquainted with mythology than I am. When Gallus, the brother of Julian, had been declared C sar by Constantius, and had fixed his residence at Antioch, his zeal for the Christian religion and his veneration for the memory of the martyrs determined him to purge the place of the pagan superstition and the outrages of profligates. He considered that the readiest method of effecting this object would be to erect a house of prayer in the temple and to transfer there the tomb of Babylas, the martyr, who had, with great reputation to himself, presided over the church of Antioch, and suffered martyrdom. It is said that from the time of this translation, the demon ceased to utter oracles. This silence was at first attributed to the neglect into which his service was allowed to fall and to the omission of the former cult; but results proved that it was occasioned solely by the presence of the holy martyr. The silence continued unbroken even when Julian was the sole ruler of the Roman Empire, although libations, incense, and victims were offered in abundance to the demon; for when eventually the oracle itself spoke and indicated the cause of its previous silence, the emperor himself entered the temple for the purpose of consulting the oracle, and offering up gifts and sacrifices with entreaties to grant a reply. The demon did not openly admit that the hindrance was occasioned by the tomb of Babylas, the martyr, but he stated that the place was filled with dead bodies, and that this prevented the oracle from speaking. Although many interments had taken place at Daphne, the emperor perceived that it was the presence of Babylas, the martyr, alone which had silenced the oracle, and he commanded his tomb to be removed. The Christians, therefore, assembled together and conveyed the coffin to the city, about forty stadia distant, and deposited it in the place where it is still preserved, and to which the name of the martyr has been given. It is said that men and women, young men and maidens, old men and children drew the casket, and encouraged one another by singing psalms as they went along the road, apparently for the purpose of lightening their labor, but in truth because they were transported by zeal and spirit for their kindred religious belief, which the emperor had opposed. The best singers sang first, and the multitude replied in chorus, and the following was the burden of their song: Confounded are all they who worship graven images, who boast themselves in idols.


Subjects of this text:

subject book bibliographic info
abuse Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 105
acts Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
acts of the apostles, greco-roman portrayal Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
acts of the apostles, romanness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
acts of the apostles Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
agabus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 111
agrippa ii Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 111; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
alexandrian jewry Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
amasa, joabs slaying of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 328
ambiguity, ambiguous Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 106
anakephalaiôsis Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110
anti-sophistic Fowler, Plato in the Third Sophistic (2014) 23
antioch Fowler, Plato in the Third Sophistic (2014) 23
antioch of pisidia Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104, 112, 113, 114, 115, 116, 117
antiochus iv Crabb, Luke/Acts and the End of History (2020) 265
antonius felix Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
apologetic, portrait of paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
apologetic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
apologist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
apostle Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
apostles Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 109, 115
archon Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
athens Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 113
athens\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
augustan cohort Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
augustus (oktavian) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
authority Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 112
baptism Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 105; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 608
begging Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
berakah deSilva, Ephesians (2022) 59
bernice Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
bernice (berenice) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
beroea Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 113
blind, blinding, blindness Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
caesaraea philippi Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
caesarea Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 112
catacombs, inscriptions Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
celsus Fowler, Plato in the Third Sophistic (2014) 23; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
christian message Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104, 105, 114, 118
christianity, and greek/pagan religion, and judaism Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 232
christians, gentile, in the jewish temple Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 232
christians, gentile, jewish Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 232
church Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 100, 105, 109, 114, 118
circumcision, of jesus Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 111
circumcision Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
clarke, w.k.l., septuagint use in acts Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 328
claudius, emperor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
claudius lysias, tribune Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
claudius lysias Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 111
corinth Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 113
cyrus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110
damascus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 112
david Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 106
death Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110
death of jesus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104, 106
death of paul Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 109, 111
death penalty Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 111
determinism deSilva, Ephesians (2022) 59
diaspora Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
enigma, enigmatic Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 118
ephesus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 113
eschatology, eschatological Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 112, 117
essenes Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
eunapius Fowler, Plato in the Third Sophistic (2014) 23
exaltation with christ deSilva, Ephesians (2022) 59
faith Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 105, 112, 118
fate Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 111
father Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
felix Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 111
festus, porcius Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
festus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 111
flesh Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 116, 118
gamaliel (gamliel) the elder, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
genre\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
gentile Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
gentiles Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 102, 105, 106, 107, 108, 109, 113, 114, 115, 116, 117, 118
gerousia Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
gerousiarch Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
god, purposes of deSilva, Ephesians (2022) 59
god-fearer, god-fearing Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
gospels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 100, 105, 108, 109, 110, 114, 115, 116, 117, 118, 119
grace, as gods beneficence deSilva, Ephesians (2022) 59
greece Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 113
herod, herod the great Crabb, Luke/Acts and the End of History (2020) 350
herod agrippa i Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
herod agrippa ii Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
herod antipas Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553, 608
herod the great Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
herodian Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
herodians, herodian dynasty Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
high (chief) priest Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
holy spirit Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 106, 115, 116, 117
homer Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110
hope Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 103, 108, 109, 112, 115
hypocrites (pharisees) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 608
iconium Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 113
identity, identify formation Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
impurity, in christ, deSilva, Ephesians (2022) 59
isaiah Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 106, 107, 108, 115, 117, 118
israel deSilva, Ephesians (2022) 59
italian cohort Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
italy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 113
james, apostle, death Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
jehoiachin Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110
jerusalem Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 103, 107, 111, 112, 113, 114, 115
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
jews Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119
jews and gentiles, in the church deSilva, Ephesians (2022) 59
john (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 117
john (the baptist) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 116, 118
john chrysostom Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 105
journey, educational journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
judah maccabee Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110
judas, death of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 328
judean (geographical-political) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
judgement, final Crabb, Luke/Acts and the End of History (2020) 350
julian Fowler, Plato in the Third Sophistic (2014) 23
kerygma Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104, 105, 115
language Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
law/law Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 103, 104, 111, 112, 113
libanius Fowler, Plato in the Third Sophistic (2014) 23
liberty Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110
light Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 109, 115, 117
location of synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
lucian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
luke-acts, septuagintal style Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 328
luke-acts\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
luke/acts\n, literary unity of Crabb, Luke/Acts and the End of History (2020) 263
luke Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 100, 101, 103, 104, 105, 106, 107, 108, 109, 110, 111, 116, 117, 118; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553, 608
lukes hermeneutic, septuagintalisms Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 328
marcionite thinking, on divine judgment Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 153
marguerat, daniel Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 153
marketplace Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
martyrdom Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 100
mater synagoges Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
message Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104, 109, 114, 116
message from god/gods Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 113
message of salvation Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 112, 113, 117
messianic woes Crabb, Luke/Acts and the End of History (2020) 350
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
mission of paul Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 107, 109, 116, 118
mnason of cyprus Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 232
moses Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 103, 104, 113
mystery, mysteries, mysterious Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 119
names, roman Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
narrative, lukan travel narrative/reisebericht Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
narrative, travel accounts Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
nazarenes Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 112
nazareth Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 116
necessity, necessary Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104, 118
new testament, as source Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 232
nous/νοῦýς Fowler, Plato in the Third Sophistic (2014) 23
nt acts Fowler, Plato in the Third Sophistic (2014) 23
nt paul corinthians Fowler, Plato in the Third Sophistic (2014) 23
obstinacy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 100, 107, 108, 109, 112, 117
of jesus Crabb, Luke/Acts and the End of History (2020) 262, 265, 350
opponents, of god, θεομάχοι Crabb, Luke/Acts and the End of History (2020) 265
opponents Crabb, Luke/Acts and the End of History (2020) 265
origen Fowler, Plato in the Third Sophistic (2014) 23
overbeck, franz Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
pagan/paganism Fowler, Plato in the Third Sophistic (2014) 23
pater synagoges Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
paul, appeal to caesar Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
paul, his activity/attitudes to the law, jesus and sacrifice Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 232
paul Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413; Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 111, 126
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553, 608
paul (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 105
paul pharisee Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553, 608
pentecost Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104
peregrinus proteus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
periodisation of history Crabb, Luke/Acts and the End of History (2020) 350
peter Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 111, 126
peter (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104, 114, 117
pharisees Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
philip Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 115
philosopher, philosophical Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 105, 110
pilgrimage\u2002, jewish Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
pisidia, christians, rome Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
poet, poetry Fowler, Plato in the Third Sophistic (2014) 23
politics, of luke/acts Crabb, Luke/Acts and the End of History (2020) 262
porcius festus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
preaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
prophecy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108, 111, 116
prophecy of isaiah Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108, 115, 116, 117, 118, 119
prophet Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 103, 104, 105, 106, 107, 108, 109, 112, 113, 117
prophetic Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
prophetic text/book Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 116
prostates Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
psalter, lukes use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 328
publius Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 103
quirinius Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
repentance Crabb, Luke/Acts and the End of History (2020) 262, 265; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 109
resurrection Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104, 105, 112, 117
revelation Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 109
reversal Crabb, Luke/Acts and the End of History (2020) 262
rhetoric Fowler, Plato in the Third Sophistic (2014) 23
rising with christ deSilva, Ephesians (2022) 59
roman, citizen Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
roman citizenship Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
roman synagogues, leadership titles Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
rome, catacombs (jewish) Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
rome Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 100, 101, 102, 103, 105, 107, 112, 113, 114, 115, 118
rome\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 105
sabbath Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104, 113; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 608
sacrifice, animal, in judaism v, vi Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 232
sadducees Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
salvation Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 102, 104, 105, 108, 109, 113, 115, 116, 117, 118, 119
sanhedrin Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 112, 117
schmidt, daryl Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 153
scribe' Levine, The Ancient Synagogue, The First Thousand Years (2005) 286
scriptures Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 100, 104, 106, 109, 112, 114, 116, 118
second sophistic/δευτέρα σοφιστική Fowler, Plato in the Third Sophistic (2014) 23
septuagint, lukes use, clarke, w.k.l. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 328
septuagint, lukes use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 328
septuagint Crabb, Luke/Acts and the End of History (2020) 263; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 104, 107, 108
septuagintalisms, lukes use of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 328
sign Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 103, 105, 109, 117
simeon Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 105, 117
slave/slavery Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
socrates Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
sozomen Fowler, Plato in the Third Sophistic (2014) 23
stephen Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 107
stoic/stoics Fowler, Plato in the Third Sophistic (2014) 23
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
syria Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
tacitus, felix portrait Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 603
tannehill, robert Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 153
teacher Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 114
temple (jewish) in jerusalem, christians and the Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 232
temporal terminology\n, ἡμέρα Crabb, Luke/Acts and the End of History (2020) 350
tertullus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 112
themistius Fowler, Plato in the Third Sophistic (2014) 23
thessalonica Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 113, 114
third sophistic Fowler, Plato in the Third Sophistic (2014) 23
tiberius Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 553
torah deSilva, Ephesians (2022) 59
torah (law) Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
truth Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 106
uncertainty\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
universality Crabb, Luke/Acts and the End of History (2020) 262, 265
way\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 214
will, human Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 118
zealot, zealots Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 608
zechariah Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 117
ὁδός\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83