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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 5.29-5.30


ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν Πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις.But Peter and the apostles answered, "We must obey God rather than men.


ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθεκρεμάσαντες ἐπὶ ξύλου·The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.


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

20 results
1. Hebrew Bible, Psalms, 2.1-2.2 (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׃ 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:"
2. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE)

2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith."
3. Hebrew Bible, Isaiah, 6.9-6.10, 40.5, 42.8, 53.11, 59.17 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 42.8. אֲנִי יְהוָה הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא־אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים׃ 53.11. מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְׂבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל׃ 59.17. וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃ 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.’" 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.’" 42.8. I am the LORD, that is My name; And My glory will I not give to another, Neither My praise to graven images." 53.11. of the travail of his soul he shall see to the full, even My servant, Who by his knowledge did justify the Righteous One to the many, And their iniquities he did bear." 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."
4. Septuagint, 2 Maccabees, 14.5 (2nd cent. BCE - 2nd cent. BCE)

14.5. But he found an opportunity that furthered his mad purpose when he was invited by Demetrius to a meeting of the council and was asked about the disposition and intentions of the Jews. He answered:
5. Anon., Didache, 10.1 (1st cent. CE - 2nd cent. CE)

6. Josephus Flavius, Jewish Antiquities, 12.103, 13.357-13.364, 14.163-14.184, 20.197-20.203, 20.216 (1st cent. CE - 1st cent. CE)

12.103. Accordingly, when three days were over, Demetrius took them, and went over the causeway seven furlongs long: it was a bank in the sea to an island. And when they had gone over the bridge, he proceeded to the northern parts, and showed them where they should meet, which was in a house that was built near the shore, and was a quiet place, and fit for their discoursing together about their work. 13.357. Yet did not this misfortune terrify Alexander; but he made an expedition upon the maritime parts of the country, Raphia and Anthedon, (the name of which king Herod afterwards changed to Agrippias,) and took even that by force. 13.358. But when Alexander saw that Ptolemy was retired from Gaza to Cyprus, and his mother Cleopatra was returned to Egypt, he grew angry at the people of Gaza, because they had invited Ptolemy to assist them, and besieged their city, and ravaged their country. 13.359. But as Apollodotus, the general of the army of Gaza, fell upon the camp of the Jews by night, with two thousand foreign and ten thousand of his own forces, while the night lasted, those of Gaza prevailed, because the enemy was made to believe that it was Ptolemy who attacked them; but when day was come on, and that mistake was corrected, and the Jews knew the truth of the matter, they came back again, and fell upon those of Gaza, and slew of them about a thousand. 13.361. but it happened that before he came Apollodotus was slain; for his brother Lysimachus envying him for the great reputation he had gained among the citizens, slew him, and got the army together, and delivered up the city to Alexander 13.362. who, when he came in at first, lay quiet, but afterward set his army upon the inhabitants of Gaza, and gave them leave to punish them; so some went one way, and some went another, and slew the inhabitants of Gaza; yet were not they of cowardly hearts, but opposed those that came to slay them, and slew as many of the Jews; 13.363. and some of them, when they saw themselves deserted, burnt their own houses, that the enemy might get none of their spoils; nay, some of them, with their own hands, slew their children and their wives, having no other way but this of avoiding slavery for them; 13.364. but the senators, who were in all five hundred, fled to Apollo’s temple, (for this attack happened to be made as they were sitting,) whom Alexander slew; and when he had utterly overthrown their city, he returned to Jerusalem, having spent a year in that siege. 14.163. 3. But now the principal men among the Jews, when they saw Antipater and his sons to grow so much in the good-will the nation bare to them, and in the revenues which they received out of Judea, and out of Hyrcanus’s own wealth, they became ill-disposed to him; 14.164. for indeed Antipater had contracted a friendship with the Roman emperors; and when he had prevailed with Hyrcanus to send them money, he took it to himself, and purloined the present intended, and sent it as if it were his own, and not Hyrcanus’s gift to them. 14.165. Hyrcanus heard of this his management, but took no care about it; nay, he rather was very glad of it. But the chief men of the Jews were therefore in fear, because they saw that Herod was a violent and bold man, and very desirous of acting tyrannically; so they came to Hyrcanus, and now accused Antipater openly, and said to him, “How long wilt thou be quiet under such actions as are now done? Or dost thou not see that Antipater and his sons have already seized upon the government, and that it is only the name of a king which is given thee? 14.166. But do not thou suffer these things to be hidden from thee, nor do thou think to escape danger by being so careless of thyself and of thy kingdom; for Antipater and his sons are not now stewards of thine affairs: do not thou deceive thyself with such a notion; they are evidently absolute lords; 14.167. for Herod, Antipater’s son, hath slain Hezekiah, and those that were with him, and hath thereby transgressed our law, which hath forbidden to slay any man, even though he were a wicked man, unless he had been first condemned to suffer death by the Sanhedrim yet hath he been so insolent as to do this, and that without any authority from thee.” 14.168. 4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by Herod raised his indignation; for those women continued every day in the temple, persuading the king and the people that Herod might undergo a trial before the Sanhedrim for what he had done. 14.169. Hyrcanus was so moved by these complaints, that he summoned Herod to come to his trial for what was charged upon him. Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still such a one as might not expose him naked and unguarded [to his enemies.] 14.171. But when Herod stood before the Sanhedrim, with his body of men about him, he affrighted them all, and no one of his former accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what was to be done. 14.172. When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, “O you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment: 14.173. but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death. 14.174. Yet do not I make this complaint against Herod himself; he is to be sure more concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave him a license so to do. However, take you notice, that God is great, and that this very man, whom you are going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself also.” 14.175. Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas 14.176. for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. 14.177. 5. But when Hyrcanus saw that the members of the Sanhedrim were ready to pronounce the sentence of death upon Herod, he put off the trial to another day, and sent privately to Herod, and advised him to fly out of the city, for that by this means he might escape. 14.178. So he retired to Damascus, as though he fled from the king; and when he had been with Sextus Caesar, and had put his own affairs in a sure posture, he resolved to do thus; that in case he were again summoned before the Sanhedrim to take his trial, he would not obey that summons. 14.179. Hereupon the members of the Sanhedrim had great indignation at this posture of affairs, and endeavored to persuade Hyrcanus that all these things were against him; which state of matters he was not ignorant of; but his temper was so unmanly, and so foolish, that he was able to do nothing at all. 14.181. but his father Antipater, and his brother [Phasaelus], met him, and hindered him from assaulting Jerusalem. They also pacified his vehement temper, and persuaded him to do no overt action, but only to affright them with threatenings, and to proceed no further against one who had given him the dignity he had: 14.182. they also desired him not only to be angry that he was summoned, and obliged to come to his trial, but to remember withal how he was dismissed without condemnation, and how he ought to give Hyrcanus thanks for the same; and that he was not to regard only what was disagreeable to him, and be unthankful for his deliverance. 14.183. So they desired him to consider, that since it is God that turns the scales of war, there is great uncertainty in the issue of battles, and that therefore he ought of to expect the victory when he should fight with his king, and him that had supported him, and bestowed many benefits upon him, and had done nothing of itself very severe to him; for that his accusation, which was derived from evil counselors, and not from himself, had rather the suspicion of some severity, than any thing really severe in it. 14.184. Herod was persuaded by these arguments, and believed that it was sufficient for his future hopes to have made a show of his strength before the nation, and done no more to it—and in this state were the affairs of Judea at this time. 20.197. 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. 20.198. Now the report goes that this eldest Aus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; 20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; 20.202. nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent. 20.203. Whereupon Albinus complied with what they said, and wrote in anger to Aus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest. 20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing.
7. Josephus Flavius, Jewish War, 1.208-1.211, 1.537 (1st cent. CE - 1st cent. CE)

1.208. 6. However, he found it impossible to escape envy in such his prosperity; for the glory of these young men affected even Hyrcanus himself already privately, though he said nothing of it to anybody; but what he principally was grieved at was the great actions of Herod, and that so many messengers came one before another, and informed him of the great reputation he got in all his undertakings. There were also many people in the royal palace itself who inflamed his envy at him; those, I mean, who were obstructed in their designs by the prudence either of the young men, or of Antipater. 1.209. These men said, that by committing the public affairs to the management of Antipater and of his sons, he sat down with nothing but the bare name of a king, without any of its authority; and they asked him how long he would so far mistake himself, as to breed up kings against his own interest; for that they did not now conceal their government of affairs any longer, but were plainly lords of the nation, and had thrust him out of his authority; that this was the case when Herod slew so many men without his giving him any command to do it, either by word of mouth, or by his letter, and this in contradiction to the law of the Jews; who therefore, in case he be not a king, but a private man, still ought to come to his trial, and answer it to him, and to the laws of his country, which do not permit anyone to be killed till he had been condemned in judgment. 1.211. However, Sextus Caesar was in fear for the young man, lest he should be taken by his enemies, and brought to punishment; so he sent some to denounce expressly to Hyrcanus that he should acquit Herod of the capital charge against him; who acquitted him accordingly, as being otherwise inclined also so to do, for he loved Herod. 1.537. o he wrote back to him, and appointed him to have the power over his sons; but said withal, that he would do well to make an examination into this matter of the plot against him in a public court, and to take for his assessors his own kindred, and the governors of the province. And if those sons be found guilty, to put them to death; but if they appear to have thought of no more than flying away from him, that he should moderate their punishment.
8. New Testament, 1 Corinthians, 15.9, 15.12-15.24 (1st cent. CE - 1st cent. CE)

15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.12. Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead? 15.13. But if there is no resurrection of the dead, neither hasChrist been raised. 15.14. If Christ has not been raised, then ourpreaching is in vain, and your faith also is in vain. 15.15. Yes, weare found false witnesses of God, because we testified about God thathe raised up Christ, whom he didn't raise up, if it is so that the deadare not raised. 15.16. For if the dead aren't raised, neither hasChrist been raised. 15.17. If Christ has not been raised, your faithis vain; you are still in your sins. 15.18. Then they also who arefallen asleep in Christ have perished. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power.
9. New Testament, 2 Corinthians, 4.14, 11.24 (1st cent. CE - 1st cent. CE)

10. New Testament, Acts, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.26, 2, 2.2, 2.5, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42, 2.43, 2.44, 2.45, 2.46, 2.47, 3, 3.1, 3.6, 3.12, 3.13, 3.14, 3.15, 3.16, 3.18, 3.21, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32-5.11, 5, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 6, 6.9, 7, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 7.41, 7.42, 7.43, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 7.51, 7.52, 7.53, 7.55, 8, 8.1, 8.12, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 9, 9.14, 9.21, 9.23, 9.24, 9.29, 10, 10.39, 10.40, 10.41, 11.23, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.22, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.43, 14.22, 15.5, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 16.35, 16.36, 16.37, 16.38, 16.40, 17.3, 17.18, 17.30, 17.31, 17.32, 19.21, 20.24, 20.32, 20.35, 22, 22.16, 23, 23.6, 23.11, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 25.10, 25.19, 26, 26.6, 26.7, 26.8, 26.9, 26.22, 26.23, 27.24, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.26, 28.27, 28.28, 28.29, 28.30, 28.31 (1st cent. CE - 2nd cent. CE)

11. New Testament, Ephesians, 6.17 (1st cent. CE - 1st cent. CE)

6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God;
12. New Testament, Galatians, 1.13, 1.23 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy.
13. New Testament, Philippians, 3.6 (1st cent. CE - 1st cent. CE)

3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
14. New Testament, John, 11.47 (1st cent. CE - 1st cent. CE)

11.47. The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs.
15. New Testament, Luke, 1.1, 1.20, 2.30, 2.32, 2.49, 3.6, 4.21, 4.43, 5.32, 9.22, 9.31, 9.51, 10.25, 11.19, 11.43, 12.22-12.23, 13.33, 15.29, 17.25, 18.18, 18.30, 19.5, 21.9, 21.24, 22.16, 22.37, 22.66, 23.12, 24.13-24.15, 24.44 (1st cent. CE - 1st cent. CE)

1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 2.30. For my eyes have seen your salvation 2.32. A light for revelation to the Gentiles, And the glory of your people Israel. 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 3.6. All flesh will see God's salvation.' 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 5.32. I have not come to call the righteous, but sinners to repentance. 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 12.22. He said to his disciples, "Therefore I tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear. 12.23. Life is more than food, and the body is more than clothing. 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 17.25. But first, he must suffer many things and be rejected by this generation. 18.18. A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life? 18.30. who will not receive many times more in this time, and in the world to come, eternal life. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.37. For I tell you that this which is written must still be fulfilled in me: 'He was counted with the lawless.' For that which concerns me has an end. 22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying 23.12. Herod and Pilate became friends with each other that very day, for before that they were enemies with each other. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.
16. New Testament, Mark, 14.55 (1st cent. CE - 1st cent. CE)

14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none.
17. New Testament, Matthew, 1.23, 18.5, 18.20, 26.59, 28.20 (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. 18.5. Whoever receives one such little child in my name receives me 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 26.59. Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death; 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
18. Justin, First Apology, 12.9-12.10, 30.1, 31.7, 59.1 (2nd cent. CE - 2nd cent. CE)

19. Justin, Dialogue With Trypho, 38.2, 58.1, 62.2, 68.8, 78.10, 80.3, 84.3, 140.2 (2nd cent. CE - 2nd cent. CE)

110. A portion of the prophecy already fulfilled in the Christians: the rest shall be fulfilled at the second advent Justin: Now I am aware that your teachers, sirs, admit the whole of the words of this passage to refer to Christ; and I am likewise aware that they maintain He has not yet come; or if they say that He has come, they assert that it is not known who He is; but when He shall become manifest and glorious, then it shall be known who He is. And then, they say, the events mentioned in this passage shall happen, just as if there was no fruit as yet from the words of the prophecy. O unreasoning men! understanding not what has been proved by all these passages, that two advents of Christ have been announced: the one, in which He is set forth as suffering, inglorious, dishonoured, and crucified; but the other, in which He shall come from heaven with glory, when the man of apostasy, who speaks strange things against the Most High, shall venture to do unlawful deeds on the earth against us the Christians, who, having learned the true worship of God from the law, and the word which went forth from Jerusalem by means of the apostles of Jesus, have fled for safety to the God of Jacob and God of Israel; and we who were filled with war, and mutual slaughter, and every wickedness, have each through the whole earth changed our warlike weapons — our swords into ploughshares, and our spears into implements of tillage— and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified; and sitting each under his vine, i.e., each man possessing his own married wife. For you are aware that the prophetic word says, 'And his wife shall be like a fruitful vine.' Now it is evident that no one can terrify or subdue us who have believed in Jesus over all the world. For it is plain that, though beheaded, and crucified, and thrown to wild beasts, and chains, and fire, and all other kinds of torture, we do not give up our confession; but the more such things happen, the more do others and in larger numbers become faithful, and worshippers of God through the name of Jesus. For just as if one should cut away the fruit-bearing parts of a vine, it grows up again, and yields other branches flourishing and fruitful; even so the same thing happens with us. For the vine planted by God and Christ the Saviour is His people. But the rest of the prophecy shall be fulfilled at His second coming. For the expression, 'He that is afflicted [and driven out],' i.e., from the world, [implies] that, so far as you and all other men have it in your power, each Christian has been driven out not only from his own property, but even from the whole world; for you permit no Christian to live. But you say that the same fate has befallen your own nation. Now, if you have been cast out after defeat in battle, you have suffered such treatment justly indeed, as all the Scriptures bear witness; but we, though we have done no such [evil acts] after we knew the truth of God, are testified to by God, that, together with the most righteous, and only spotless and sinless Christ, we are taken away out of the earth. For Isaiah cries, 'Behold how the righteous perishes, and no man lays it to heart; and righteous men are taken away, and no man considers it.' Isaiah 57:1
20. Anon., Letter of Aristeas, 301

301. Three days later Demetrius took the men and passing along the sea-wall, seven stadia long, to the island, crossed the bridge and made for the northern districts of Pharos. There he assembled them in a house, which had been built upon the sea-shore, of great beauty and in a secluded situation, and invited them to carry out the work of translation, since everything that they needed for the purpose


Subjects of this text:

subject book bibliographic info
acts,anti-judaic tendency Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85
acts,apostles,depiction of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85
acts,christology Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 239
acts,divine names in Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 239
acts,western text Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85
acts Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
acts and anti-judaism Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 59, 60
acts and racial discourse Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13
acts of the apostles Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228
agabus Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 60
alexandria Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116
alleluia psalms (jerusalem liturgy) Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
antiphonal psalms Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
apistia,apistos Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 232
apollo of bawit Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162
apostle Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
armenian lectionary Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
baptism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79
birkat ha-minim Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
boulē Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116
canon,development of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200
causes of corruption,lexical ambiguity Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 239
causes of corruption,theological concerns Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85
christian message Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
christianity,and greek/pagan religion,and judaism Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228
christians,gentile,in the jewish temple Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228
church Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
church of st. stephen ( martyrion of st. stephen) Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
church of the holy sepulcher,holy martyrium Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
criteria in textual criticism,authors style Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85
criteria in textual criticism,discourse analysis Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85
cult Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79
deuteronomistic theology Crabb (2020), Luke/Acts and the End of History, 197
diakonia as ministry Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
diaspora Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
divine identity Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79
divine name Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79
divine plan/βουλή Crabb (2020), Luke/Acts and the End of History, 197, 198
doubt Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 101
easter/pascha Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
easter/paschal octave,bright tuesday Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
easter/paschal octave Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
enigma,enigmatic Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
epiphany iii Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
excommunication Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
exegesis,in gnosticism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200
exegesis,in justin Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200
faith Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
father Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79
feast of,stephen,celebrated on 26/27 december Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
feast of,stephen,feast of,stephen,celebrated on 26 december Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
festugière,andré-jean Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162
flesh Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
gabinius (syrian governor) Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116
gamaliel (gamliel) the elder,r. Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
gamaliel (gamliel) the younger,r. Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
gender bias Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
general Crabb (2020), Luke/Acts and the End of History, 304
gentiles Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
gospels Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 232
greek vocables and phrases,θεός Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 239
greek vocables and phrases,κύριος Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 239
greek vocables and phrases,ἰησούς Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 239
greek vocables and phrases,ὅ Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 239
herod,agrippa ii Crabb (2020), Luke/Acts and the End of History, 304
herod,antipas Crabb (2020), Luke/Acts and the End of History, 197
hesychius Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
holy spirit,lukan conception Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
holy spirit,resisting Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
holy spirit,sin against Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
hymnody Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162
identity construction,along violent jew/merciful christian binary Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13
index of subjects,shammaite) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
isaiah Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
jerusalem Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116
jews Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
john (the baptist) Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
josephus Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
julius caesar Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116
lord Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 101
luke-acts,martha in Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
luke Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
martha contrasted with mary,diakonia of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
martha contrasted with mary Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
martha lazarus),lukan portrait of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
martyr,justin,doctrine of scripture Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200
martyrion of st. stephen Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
mishnah,and sacrifice Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228
mission Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
mission of paul Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
mount of olives (eleona) Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 118
nativity Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 118
necessity,necessary Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
necessity,δεῖ Crabb (2020), Luke/Acts and the End of History, 198
new testament,as source Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228
of jesus Crabb (2020), Luke/Acts and the End of History, 304
old testament,criticism of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200
old testament Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200
opponents,of god,θεομάχοι Crabb (2020), Luke/Acts and the End of History, 198
opponents Crabb (2020), Luke/Acts and the End of History, 197
paul,st. Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
paul (the apostle) Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
paul death of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 60
paul pharisee Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
penner,todd Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 59, 60
peter,st. Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162
peter Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
pilgrimage (pilgrim),and constantinople,and jerusalem Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
pliny the younger Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
pneumatology,lukan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
politics,of luke/acts Crabb (2020), Luke/Acts and the End of History, 197
priestly elites,at the jerusalem temple Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116
prophecy of isaiah Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
prophet,jesus recognizable in his lifetime as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 232
rabbis Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
reliability Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 101
relics,translation of Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
resurrection belief,complex basis of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 101
rome Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
sacrifice,animal,in judaism v,vi Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228
sadducees Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
salvation Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
satan Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 232
scripture,as weapon/criterion against heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200
scripture,justin martyr on Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200
scriptures Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
service to god or christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 232
silas Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162
socrates Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
stephen,anti-jewish symbol,as protomartyr Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
stephen and the hellenists Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13
stephen historical existence of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13
suffering Crabb (2020), Luke/Acts and the End of History, 304
synedrion,versus jerusalems boulē and the sanhedrin Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116
tacitus Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656
taxation' Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116
teachers Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
temple Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79
temple (jewish) in jerusalem,christians and the Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228
temple critique Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13
typology Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162
ward,benedicta Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162
will,human Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118
witness,as basis of belief or trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 101, 232
women as teachers Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
yahweh,yhwh Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79
ἀπόδειξις Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200