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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 9.1


Ὁ δὲ Σαῦλος, ἔτι ἐνπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίουBut Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest


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

44 results
1. Hebrew Bible, Genesis, 12.7, 17.1, 18.1, 22.1-22.2 (9th cent. BCE - 3rd cent. BCE)

12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2. וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.2. וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;" 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’" 22.2. And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’"
2. Hebrew Bible, Hosea, 9.3 (9th cent. BCE - 3rd cent. BCE)

9.3. לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃ 9.3. They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria."
3. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, 1 Kings, 17.17-17.24, 21.8-21.13 (8th cent. BCE - 5th cent. BCE)

17.17. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19. וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22. וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23. וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24. וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃ 21.8. וַתִּכְתֹּב סְפָרִים בְּשֵׁם אַחְאָב וַתַּחְתֹּם בְּחֹתָמוֹ וַתִּשְׁלַח הספרים [סְפָרִים] אֶל־הַזְקֵנִים וְאֶל־הַחֹרִים אֲשֶׁר בְּעִירוֹ הַיֹּשְׁבִים אֶת־נָבוֹת׃ 21.9. וַתִּכְתֹּב בַּסְּפָרִים לֵאמֹר קִרְאוּ־צוֹם וְהוֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.11. וַיַּעֲשׂוּ אַנְשֵׁי עִירוֹ הַזְּקֵנִים וְהַחֹרִים אֲשֶׁר הַיֹּשְׁבִים בְּעִירוֹ כַּאֲשֶׁר שָׁלְחָה אֲלֵיהֶם אִיזָבֶל כַּאֲשֶׁר כָּתוּב בַּסְּפָרִים אֲשֶׁר שָׁלְחָה אֲלֵיהֶם׃ 21.12. קָרְאוּ צוֹם וְהֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.13. וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃ 17.17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him." 17.18. And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’" 17.19. And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed." 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’" 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’" 17.22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived." 17.23. And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’" 17.24. And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’" 21.8. So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth." 21.9. And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;" 21.10. and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’" 21.11. And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them." 21.12. They proclaimed a fast, and set Naboth at the head of the people." 21.13. And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died."
5. Hebrew Bible, 2 Kings, 5 (8th cent. BCE - 5th cent. BCE)

6. Hebrew Bible, Isaiah, 20 (8th cent. BCE - 5th cent. BCE)

7. Hebrew Bible, Jeremiah, 35.6, 35.16 (8th cent. BCE - 5th cent. BCE)

35.16. כִּי הֵקִימוּ בְּנֵי יְהוֹנָדָב בֶּן־רֵכָב אֶת־מִצְוַת אֲבִיהֶם אֲשֶׁר צִוָּם וְהָעָם הַזֶּה לֹא שָׁמְעוּ אֵלָי׃ 35.16. Because the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people hath not hearkened unto Me;"
8. Hebrew Bible, Joshua, 7 (8th cent. BCE - 5th cent. BCE)

9. Hebrew Bible, Ezekiel, 4.1-4.6, 4.8, 4.12-4.13 (6th cent. BCE - 5th cent. BCE)

4.1. וּמַאֲכָלְךָ אֲשֶׁר תֹּאכֲלֶנּוּ בְּמִשְׁקוֹל עֶשְׂרִים שֶׁקֶל לַיּוֹם מֵעֵת עַד־עֵת תֹּאכֲלֶנּוּ׃ 4.1. וְאַתָּה בֶן־אָדָם קַח־לְךָ לְבֵנָה וְנָתַתָּה אוֹתָהּ לְפָנֶיךָ וְחַקּוֹתָ עָלֶיהָ עִיר אֶת־יְרוּשָׁלִָם׃ 4.2. וְנָתַתָּה עָלֶיהָ מָצוֹר וּבָנִיתָ עָלֶיהָ דָּיֵק וְשָׁפַכְתָּ עָלֶיהָ סֹלְלָה וְנָתַתָּה עָלֶיהָ מַחֲנוֹת וְשִׂים־עָלֶיהָ כָּרִים סָבִיב׃ 4.3. וְאַתָּה קַח־לְךָ מַחֲבַת בַּרְזֶל וְנָתַתָּה אוֹתָהּ קִיר בַּרְזֶל בֵּינְךָ וּבֵין הָעִיר וַהֲכִינֹתָה אֶת־פָּנֶיךָ אֵלֶיהָ וְהָיְתָה בַמָּצוֹר וְצַרְתָּ עָלֶיהָ אוֹת הִיא לְבֵית יִשְׂרָאֵל׃ 4.4. וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃ 4.5. וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃ 4.6. וְכִלִּיתָ אֶת־אֵלֶּה וְשָׁכַבְתָּ עַל־צִדְּךָ הימוני [הַיְמָנִי] שֵׁנִית וְנָשָׂאתָ אֶת־עֲוֺן בֵּית־יְהוּדָה אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה נְתַתִּיו לָךְ׃ 4.12. וְעֻגַת שְׂעֹרִים תֹּאכֲלֶנָּה וְהִיא בְּגֶלְלֵי צֵאַת הָאָדָם תְּעֻגֶנָה לְעֵינֵיהֶם׃ 4.13. וַיֹּאמֶר יְהוָה כָּכָה יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־לַחְמָם טָמֵא בַּגּוֹיִם אֲשֶׁר אַדִּיחֵם שָׁם׃ 4.1. Thou also, son of man, take thee a tile, and lay it before thee, and trace upon it a city, even Jerusalem;" 4.2. and lay siege against it, and build forts against it, and cast up a mound against it; set camps also against it, and set battering rams against it round about." 4.3. And take thou unto thee an iron griddle, and set it for a wall of iron between thee and the city; and set thy face toward it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel." 4.4. Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity." 4.5. For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel." 4.6. And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah; forty days, each day for a year, have I appointed it unto thee." 4.12. And thou shalt eat it as barley cakes, and thou shalt bake it in their sight with dung that cometh out of man.’" 4.13. And the LORD said: ‘Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.’"
10. Euripides, Bacchae, 1079-1083, 585, 596-599, 605, 608-609, 615-634, 794-795, 1078 (5th cent. BCE - 5th cent. BCE)

1078. ἐκ δʼ αἰθέρος φωνή τις, ὡς μὲν εἰκάσαι
11. Septuagint, 1 Maccabees, 1.44-1.48, 2.45-2.46 (2nd cent. BCE - 2nd cent. BCE)

1.44. And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land 1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts 1.46. to defile the sanctuary and the priests 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals 1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane 2.45. And Mattathias and his friends went about and tore down the altars; 2.46. they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel.
12. Septuagint, 2 Maccabees, 4.2 (2nd cent. BCE - 2nd cent. BCE)

4.2. He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his fellow countrymen, and a zealot for the laws.'
13. Artemidorus, Oneirocritica, 4.42 (1st cent. CE - 2nd cent. CE)

14. Josephus Flavius, Jewish Antiquities, 1.14, 18.1 (1st cent. CE - 1st cent. CE)

1.14. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity. 1.14. 3. Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted 18.1. 1. Now Cyrenius, a Roman senator, and one who had gone through other magistracies, and had passed through them till he had been consul, and one who, on other accounts, was of great dignity, came at this time into Syria, with a few others, being sent by Caesar to be a judge of that nation, and to take an account of their substance. 18.1. concerning which I will discourse a little, and this the rather because the infection which spread thence among the younger sort, who were zealous for it, brought the public to destruction. 18.1. when he had estimated the number of those that were truly faithful to him, as also of those who were already corrupted, but were deceitful in the kindness they professed to him, and were likely, upon trial, to go over to his enemies, he made his escape to the upper provinces, where he afterwards raised a great army out of the Dahae and Sacae, and fought with his enemies, and retained his principality.
15. Josephus Flavius, Jewish War, 2.284-2.296, 2.457-2.480, 2.482, 2.484-2.498, 2.559-2.561, 7.45 (1st cent. CE - 1st cent. CE)

2.284. 4. Now at this time it happened that the Grecians at Caesarea had been too hard for the Jews, and had obtained of Nero the government of the city, and had brought the judicial determination: at the same time began the war, in the twelfth year of the reign of Nero, and the seventeenth of the reign of Agrippa, in the month of Artemisius [Jyar]. 2.285. Now the occasion of this war was by no means proportionable to those heavy calamities which it brought upon us. For the Jews that dwelt at Caesarea had a synagogue near the place, whose owner was a certain Cesarean Greek: the Jews had endeavored frequently to have purchased the possession of the place, and had offered many times its value for its price; 2.286. but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there; 2.287. but as Florus would not permit them to use force, the great men of the Jews, with John the publican, being in the utmost distress what to do, persuaded Florus, with the offer of eight talents, to hinder the work. 2.288. He then, being intent upon nothing but getting money, promised he would do for them all they desired of him, and then went away from Caesarea to Sebaste, and left the sedition to take its full course, as if he had sold a license to the Jews to fight it out. 2.289. 5. Now on the next day, which was the seventh day of the week, when the Jews were crowding apace to their synagogue, a certain man of Caesarea, of a seditious temper, got an earthen vessel, and set it with the bottom upward, at the entrance of that synagogue, and sacrificed birds. This thing provoked the Jews to an incurable degree, because their laws were affronted, and the place was polluted. 2.291. Hereupon Jucundus, the master of the horse, who was ordered to prevent the fight, came thither, and took away the earthen vessel, and endeavored to put a stop to the sedition; but when he was overcome by the violence of the people of Caesarea, the Jews caught up their books of the law, and retired to Narbata, which was a place to them belonging, distant from Caesarea sixty furlongs. 2.292. But John, and twelve of the principal men with him, went to Florus, to Sebaste, and made a lamentable complaint of their case, and besought him to help them; and with all possible decency, put him in mind of the eight talents they had given him; but he had the men seized upon and put in prison, and accused them for carrying the books of the law out of Caesarea. 2.293. 6. Moreover, as to the citizens of Jerusalem, although they took this matter very ill, yet did they restrain their passion; but Florus acted herein as if he had been hired, and blew up the war into a flame, and sent some to take seventeen talents out of the sacred treasure, and pretended that Caesar wanted them. 2.294. At this the people were in confusion immediately, and ran together to the temple, with prodigious clamors, and called upon Caesar by name, and besought him to free them from the tyranny of Florus. 2.295. Some also of the seditious cried out upon Florus, and cast the greatest reproaches upon him, and carried a basket about, and begged some spills of money for him, as for one that was destitute of possessions, and in a miserable condition. Yet was not he made ashamed hereby of his love of money, but was more enraged, and provoked to get still more; 2.296. and instead of coming to Caesarea, as he ought to have done, and quenching the flame of war, which was beginning thence, and so taking away the occasion of any disturbances, on which account it was that he had received a reward [of eight talents], he marched hastily with an army of horsemen and footmen against Jerusalem, that he might gain his will by the arms of the Romans, and might, by his terror, and by his threatenings, bring the city into subjection. 2.457. 1. Now the people of Caesarea had slain the Jews that were among them on the very same day and hour [when the soldiers were slain], which one would think must have come to pass by the direction of Providence; insomuch that in one hour’s time above twenty thousand Jews were killed, and all Caesarea was emptied of its Jewish inhabitants; for Florus caught such as ran away, and sent them in bonds to the galleys. 2.458. Upon which stroke that the Jews received at Caesarea, the whole nation was greatly enraged; so they divided themselves into several parties, and laid waste the villages of the Syrians, and their neighboring cities, Philadelphia, and Sebonitis, and Gerasa, and Pella, and Scythopolis 2.459. and after them Gadara, and Hippos; and falling upon Gaulonitis, some cities they destroyed there, and some they set on fire, and then they went to Kedasa, belonging to the Tyrians, and to Ptolemais, and to Gaba, and to Caesarea; 2.461. 2. However, the Syrians were even with the Jews in the multitude of the men whom they slew; for they killed those whom they caught in their cities, and that not only out of the hatred they bare them, as formerly, but to prevent the danger under which they were from them; 2.462. o that the disorders in all Syria were terrible, and every city was divided into two armies, encamped one against another, and the preservation of the one party was in the destruction of the other; 2.463. o the daytime was spent in shedding of blood, and the night in fear,—which was of the two the more terrible; for when the Syrians thought they had ruined the Jews, they had the Judaizers in suspicion also; and as each side did not care to slay those whom they only suspected on the other, so did they greatly fear them when they were mingled with the other, as if they were certainly foreigners. 2.464. Moreover, greediness of gain was a provocation to kill the opposite party, even to such as had of old appeared very mild and gentle towards them; for they without fear plundered the effects of the slain, and carried off the spoils of those whom they slew to their own houses, as if they had been gained in a set battle; and he was esteemed a man of honor who got the greatest share, as having prevailed over the greatest number of his enemies. 2.465. It was then common to see cities filled with dead bodies, still lying unburied, and those of old men, mixed with infants, all dead, and scattered about together; women also lay amongst them, without any covering for their nakedness: you might then see the whole province full of inexpressible calamities, while the dread of still more barbarous practices which were threatened was everywhere greater than what had been already perpetrated. 2.466. 3. And thus far the conflict had been between Jews and foreigners; but when they made excursions to Scythopolis, they found Jews that acted as enemies; for as they stood in battle-array with those of Scythopolis, and preferred their own safety before their relation to us, they fought against their own countrymen; 2.467. nay, their alacrity was so very great, that those of Scythopolis suspected them. These were afraid, therefore, lest they should make an assault upon the city in the nighttime, and, to their great misfortune, should thereby make an apology for themselves to their own people for their revolt from them. So they commanded them, that in case they would confirm their agreement and demonstrate their fidelity to them, who were of a different nation, they should go out of the city, with their families, to a neighboring grove; 2.468. and when they had done as they were commanded, without suspecting anything, the people of Scythopolis lay still for the interval of two days, to tempt them to be secure; but on the third night they watched their opportunity, and cut all their throats, some of them as they lay unguarded, and some as they lay asleep. The number that was slain was above thirteen thousand, and then they plundered them of all that they had. 2.469. 4. It will deserve our relation what befell Simon; he was the son of one Saul, a man of reputation among the Jews. This man was distinguished from the rest by the strength of his body, and the boldness of his conduct, although he abused them both to the mischieving of his countrymen; 2.471. But a just punishment overtook him for the murders he had committed upon those of the same nation with him; for when the people of Scythopolis threw their darts at them in the grove, he drew his sword, but did not attack any of the enemy; for he saw that he could do nothing against such a multitude; but he cried out after a very moving manner and said,— 2.472. “O you people of Scythopolis, I deservedly suffer for what I have done with relation to you, when I gave you such security of my fidelity to you, by slaying so many of those that were related to me. Wherefore we very justly experience the perfidiousness of foreigners, while we acted after a most wicked manner against our own nation. I will therefore die, polluted wretch as I am, by mine own hands; for it is not fit I should die by the hand of our enemies; 2.473. and let the same action be to me both a punishment for my great crimes, and a testimony of my courage to my commendation, that so no one of our enemies may have it to brag of, that he it was that slew me, and no one may insult upon me as I fall.” 2.474. Now when he had said this, he looked round about him upon his family with eyes of commiseration, and of rage (that family consisted of a wife and children, and his aged parents); 2.475. o, in the first place, he caught his father by his gray hairs, and ran his sword through him, and after him he did the same to his mother, who willingly received it; and after them he did the like to his wife and children, every one almost offering themselves to his sword, as desirous to prevent being slain by their enemies; 2.476. o when he had gone over all his family, he stood upon their bodies to be seen by all, and stretching out his right hand, that his action might be observed by all, he sheathed his entire sword into his own bowels. This young man was to be pitied, on account of the strength of his body and the courage of his soul; but since he had assured foreigners of his fidelity [against his own countrymen], he suffered deservedly. 2.477. 5. Besides this murder at Scythopolis, the other cities rose up against the Jews that were among them; those of Askelon slew two thousand five hundred, and those of Ptolemais two thousand, and put not a few into bonds; 2.478. those of Tyre also put a great number to death, but kept a greater number in prison; moreover, those of Hippos, and those of Gadara, did the like while they put to death the boldest of the Jews, but kept those of whom they wereafraid in custody; as did the rest of the cities of Syria, according as they every one either hated them or were afraid of them; 2.479. only the Antiochians, the Sidonians, and Apamians spared those that dwelt with them, andthey would not endure either to kill any of the Jews, or to put them in bonds. And perhaps they spared them, because their own number was so great that they despised their attempts. But I think that the greatest part of this favor was owing to their commiseration of those whom they saw to make no innovations. 2.482. Now there came certain men seventy in number, out of Batanea, who were the most considerable for their families and prudence of the rest of the people; these desired to have an army put into their hands, that if any tumult should happen, they might have about them a guard sufficient to restrain such as might rise up against them. 2.484. But as to the seditious, they took the citadel which was called Cypros, and was above Jericho, and cut the throats of the garrison, and utterly demolished the fortifications. 2.485. This was about the same time that the multitude of the Jews that were at Macherus persuaded the Romans who were in garrison to leave the place, and deliver it up to them. 2.486. These Romans being in great fear, lest the place should be taken by force, made an agreement with them to depart upon certain conditions; and when they had obtained the security they desired, they delivered up the citadel, into which the people of Macherus put a garrison for their own security, and held it in their own power. 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander [the Great], upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.489. But still conflicts perpetually arose with the Grecians; and although the governors did every day punish many of them, yet did the sedition grow worse; 2.491. but when their adversaries saw them, they immediately cried out, and called them their enemies, and said they came as spies upon them; upon which they rushed out, and laid violent hands upon them; and as for the rest, they were slain as they ran away; but there were three men whom they caught, and hauled them along, in order to have them burnt alive; 2.492. but all the Jews came in a body to defend them, who at first threw stones at the Grecians, but after that they took lamps, and rushed with violence into the theater, and threatened that they would burn the people to a man; and this they had soon done, unless Tiberius Alexander, the governor of the city, had restrained their passions. 2.493. However, this man did not begin to teach them wisdom by arms, but sent among them privately some of the principal men, and thereby entreated them to be quiet, and not provoke the Roman army against them; but the seditious made a jest of the entreaties of Tiberius, and reproached him for so doing. 2.494. 8. Now when he perceived that those who were for innovations would not be pacified till some great calamity should overtake them, he sent out upon them those two Roman legions that were in the city, and together with them five thousand other soldiers, who, by chance, were come together out of Libya, to the ruin of the Jews. They were also permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. 2.495. These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront, and made a resistance for a great while; but when once they gave back, they were destroyed unmercifully; 2.496. and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age 2.497. till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire; 2.498. accordingly, these being accustomed to obey orders, left off killing at the first intimation; but the populace of Alexandria bare so very great hatred to the Jews, that it was difficult to recall them, and it was a hard thing to make them leave their dead bodies. 2.559. 2. In the meantime, the people of Damascus, when they were informed of the destruction of the Romans, set about the slaughter of those Jews that were among them; 2.561. on which account it was that their greatest concern was, how they might conceal these things from them; so they came upon the Jews, and cut their throats, as being in a narrow place, in number ten thousand, and all of them unarmed, and this in one hour’s time, without any body to disturb them. 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. 7.45. yet did Vespasian suspect the matter, and made an inquiry how far it was true. And when he understood that the accusation laid against the Jews was an unjust one, he cleared them of the crimes charged upon them, and this on account of Titus’s concern about the matter, and brought a deserved punishment upon Jonathan; for he was first tormented, and then burnt alive.
16. Josephus Flavius, Against Apion, 1 (1st cent. CE - 1st cent. CE)

17. New Testament, 1 Corinthians, 9.1, 11.3, 15.8-15.9, 16.1 (1st cent. CE - 1st cent. CE)

9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise.
18. New Testament, 1 Thessalonians, 1.6-1.7, 2.14 (1st cent. CE - 1st cent. CE)

1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit 1.7. so that you became an example to all who believe in Macedonia and in Achaia. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews;
19. New Testament, 2 Corinthians, 8.1-8.4, 11.24-11.26, 11.28, 12.1-12.4 (1st cent. CE - 1st cent. CE)

20. New Testament, Acts, 1, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.13, 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, 2.5, 2.10, 2.14, 2.33, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 3, 3.13, 3.14, 3.15, 3.19, 4, 4.34, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 6.5, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 7.58, 7.58-8.1, 8.1, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 9.32, 10, 10.1, 10.1-11.18, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.15, 10.19, 10.20, 10.28, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 10.43, 10.44, 10.45, 10.46, 10.47, 10.48, 11.3, 11.19, 11.26, 11.27, 11.28, 11.29, 11.30, 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, 12.20, 12.21, 12.22, 12.23, 12.24, 13.1, 13.2, 13.3, 13.5, 13.10, 13.11, 13.14, 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, 13.50, 14.1, 14.4, 14.5, 14.14, 14.19, 15.5, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 16.35, 16.36, 16.37, 17.1, 17.2, 17.3, 17.4, 17.10, 17.11, 17.17, 17.31, 17.32, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.24, 18.24-19.7, 18.25, 18.26, 19.9, 19.23, 20.3, 20.19, 21.20, 21.28, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.16, 22.17, 22.18, 22.19, 22.20, 22.21, 23.11, 23.12, 23.13, 23.14, 26.6, 26.9, 26.10, 26.11, 26.12, 26.13, 26.14, 26.15, 26.16, 26.17, 26.18, 26.19, 26.20, 26.21, 26.22, 26.23, 26.24, 26.27, 27.22, 27.23, 27.24, 27.25 (1st cent. CE - 2nd cent. CE)

21. New Testament, Galatians, 1.11-1.17, 1.23, 2.1-2.14 (1st cent. CE - 1st cent. CE)

1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do?
22. New Testament, Philippians, 3.5-3.6, 3.8 (1st cent. CE - 1st cent. CE)

3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ
23. New Testament, Romans, 8.17, 11.13-11.14, 15.26, 15.30-15.32 (1st cent. CE - 1st cent. CE)

8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.30. Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 15.32. that I may come to you in joy through the will of God, and together with you, find rest.
24. New Testament, John, 20.11-20.17, 20.19-20.23, 20.26-20.29 (1st cent. CE - 1st cent. CE)

20.11. But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb 20.12. and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 20.13. They told her, "Woman, why are you weeping?"She said to them, "Because they have taken away my Lord, and I don't know where they have laid him. 20.14. When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher! 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained. 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. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 20.28. Thomas answered him, "My Lord and my God! 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.
25. New Testament, Luke, 1.5-1.38, 2.1-2.2, 2.8-2.14, 3.1-3.2, 3.14, 4.5-4.6, 4.13, 6.15, 7.11-7.17, 9.31, 15.17, 16.16, 18.35, 18.37, 18.42-18.43, 19.1-19.8, 22.3, 24.1-24.9, 24.13-24.37, 24.41, 24.46-24.49 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 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. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying 1.25. Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women! 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.37. For everything spoken by God is possible. 1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 2.2. This was the first enrollment made when Quirinius was governor of Syria. 2.8. There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 2.9. Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. 2.10. The angel said to them, "Don't be afraid, for behold, I bring you good news of great joy which will be to all the people. 2.11. For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 2.12. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough. 2.13. Suddenly, there was with the angel a multitude of the heavenly host praising God, and saying 2.14. Glory to God in the highest, On earth peace, good will toward men. 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 3.2. in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.13. When the devil had completed every temptation, he departed from him until another time. 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 18.35. It happened, as he came near Jericho, a certain blind man sat by the road, begging. 18.37. They told him that Jesus of Nazareth was passing by. 18.42. Jesus said to him, "Receive your sight. Your faith has healed you. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 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. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 22.3. Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 24.2. They found the stone rolled away from the tomb. 24.3. They entered in, and didn't find the Lord Jesus' body. 24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.8. They remembered his words 24.9. returned from the tomb, and told all these things to the eleven, and to all the rest. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.
26. New Testament, Mark, 3.18, 8.22-8.26, 9.5, 16.5-16.7 (1st cent. CE - 1st cent. CE)

3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking. 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village. 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. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.'
27. New Testament, Matthew, 1.18-1.25, 2.13-2.15, 2.19-2.23, 10.4, 11.12, 26.52, 27.3-27.10, 28.2-28.7, 28.9-28.10, 28.16-28.20 (1st cent. CE - 1st cent. CE)

1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 1.19. Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. 1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. 1.21. She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins. 1.22. Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying 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. 1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; 1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. 2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him. 2.14. He arose and took the young child and his mother by night, and departed into Egypt 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 2.19. But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying 2.20. Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child's life are dead. 2.21. He arose and took the young child and his mother, and came into the land of Israel. 2.22. But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene. 10.4. Simon the Canaanite; and Judas Iscariot, who also betrayed him. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 26.52. Then Jesus said to him, "Put your sword back into its place, for all those who take the sword will die by the sword. 27.3. Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders 27.4. saying, "I have sinned in that I betrayed innocent blood."But they said, "What is that to us? You see to it. 27.5. He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. 27.6. The chief priests took the pieces of silver, and said, "It's not lawful to put them into the treasury, since it is the price of blood. 27.7. They took counsel, and bought the potter's field with them, to bury strangers in. 27.8. Therefore that field was called "The Field of Blood" to this day. 27.9. Then that which was spoken through Jeremiah the prophet was fulfilled, saying, "They took the thirty pieces of silver, The price of him upon whom a price had been set, Whom some of the children of Israel priced 27.10. And they gave them for the potter's field, As the Lord commanded me. 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it. 28.3. His appearance was like lightning, and his clothing white as snow. 28.4. For fear of him, the guards shook, and became like dead men. 28.5. The angel answered the women, "Don't be afraid, for I know that you seek Jesus, who has been crucified. 28.6. He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying. 28.7. Go quickly and tell his disciples, 'He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.' Behold, I have told you. 28.9. As they went to tell his disciples, behold, Jesus met them, saying, "Rejoice!"They came and took hold of his feet, and worshiped him. 28.10. Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me. 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
28. Petronius Arbiter, Satyricon, 27-29, 32-33, 35, 38, 46-47, 50, 52, 55, 57-58, 60, 64, 67-68, 71-72, 74-76, 78, 26 (1st cent. CE - 1st cent. CE)

29. Petronius Arbiter, Satyricon, 27-29, 32-33, 35, 38, 46-47, 50, 52, 55, 57-58, 60, 64, 67-68, 71-72, 74-76, 78, 26 (1st cent. CE - 1st cent. CE)

30. Ps.-Philo, Biblical Antiquities, 20.3 (1st cent. CE - 2nd cent. CE)

31. Quintilian, Institutes of Oratory, 2.1 (1st cent. CE - 1st cent. CE)

32. Anon., The Acts of John, 89, 87 (2nd cent. CE - 3rd cent. CE)

87. Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it patiently, said):
33. Anon., Acts of John, 89, 87 (2nd cent. CE - 3rd cent. CE)

87. Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it patiently, said):
34. Irenaeus, Refutation of All Heresies, 3.12.8 (2nd cent. CE - 3rd cent. CE)

35. Justin, First Apology, 6 (2nd cent. CE - 2nd cent. CE)

6. Hence are we called atheists. And we confess that we are atheists, so far as gods of this sort are concerned, but not with respect to the most true God, the Father of righteousness and temperance and the other virtues, who is free from all impurity. But both Him, and the Son (who came forth from Him and taught us these things, and the host of the other good angels who follow and are made like to Him), and the prophetic Spirit, we worship and adore, knowing them in reason and truth, and declaring without grudging to every one who wishes to learn, as we have been taught.
36. Justin, Dialogue With Trypho, 56, 127 (2nd cent. CE - 2nd cent. CE)

127. These passages of Scripture do not apply to the Father, but to the Word Justin: These and other such sayings are recorded by the lawgiver and by the prophets; and I suppose that I have stated sufficiently, that wherever God says, 'God went up from Abraham,' Genesis 18:22 or, 'The Lord spoke to Moses,' Exodus 6:29 and 'The Lord came down to behold the tower which the sons of men had built,' Genesis 11:5 or when 'God shut Noah into the ark,' Genesis 7:16 you must not imagine that the unbegotten God Himself came down or went up from any place. For the ineffable Father and Lord of all neither has come to any place, nor walks, nor sleeps, nor rises up, but remains in His own place, wherever that is, quick to behold and quick to hear, having neither eyes nor ears, but being of indescribable might; and He sees all things, and knows all things, and none of us escapes His observation; and He is not moved or confined to a spot in the whole world, for He existed before the world was made. How, then, could He talk with any one, or be seen by any one, or appear on the smallest portion of the earth, when the people at Sinai were not able to look even on the glory of Him who was sent from Him; and Moses himself could not enter into the tabernacle which he had erected, when it was filled with the glory of God; and the priest could not endure to stand before the temple when Solomon conveyed the ark into the house in Jerusalem which he had built for it? Therefore neither Abraham, nor Isaac, nor Jacob, nor any other man, saw the Father and ineffable Lord of all, and also of Christ, but [saw] Him who was according to His will His Son, being God, and the Angel because He ministered to His will; whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush. Since, unless we thus comprehend the Scriptures, it must follow that the Father and Lord of all had not been in heaven when what Moses wrote took place: 'And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven.' Genesis 19:24 and again, when it is thus said by David: 'Lift up your gates, you rulers; and be lifted up, you everlasting gates; and the King of glory shall enter;' and again, when He says: 'The Lord says to my Lord, Sit at My right hand, till I make Your enemies Your footstool.'
37. Tertullian, On The Soul, 8 (2nd cent. CE - 3rd cent. CE)

38. Tertullian, On The Apparel of Women, 1.1 (2nd cent. CE - 3rd cent. CE)

39. Tertullian, Prescription Against Heretics, 7 (2nd cent. CE - 3rd cent. CE)

40. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

41. Eusebius of Caesarea, Ecclesiastical History, 2.23.5 (3rd cent. CE - 4th cent. CE)

2.23.5. He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath.
42. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.70.6-1.70.8 (3rd cent. CE - 4th cent. CE)

43. Jerome, On Illustrious Men, 53, 2 (5th cent. CE - 5th cent. CE)

44. Vergil, Aeneis, 7.97-7.101

7.97. lighting her queenly tresses and her crown 7.98. of jewels rare: then, wrapt in flaming cloud 7.99. from hall to hall the fire-god's gift she flung. 7.100. This omen dread and wonder terrible 7.101. was rumored far: for prophet-voices told


Subjects of this text:

subject book bibliographic info
accusation,against christians Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
acts and anti-judaism Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
acts of the apostles,textual tradition Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 557
acts of the apostles Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
antioch,christian community Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
antioch,synagogue,synagogue,destruction (converted into church),tomb of maccabean martyrs Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
antioch Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
antiochus iv Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
antiochus iv epiphanes Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
anxiety,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
anxiety dreams and nightmares,bad conscience Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181
apocalyptic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39
apokalypto/apokalypsis Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
apologetic,conversion Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
apologetic,portrait of paul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
apologist Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
apostle,lukan understanding Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 557
appellative way-language Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91
aquila and prisca(-illa) Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
ascent to heaven Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
athens Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
baba rabba,tomb Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
baptism,acts of apostles Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,filial identity Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
baptism,holy spirits role Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,lukan understanding Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,luke-acts,inconsistencies Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,paul Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
barbeloite,modern definitions Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
berra,yogi Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
blindness Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 92
boasting Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
caesarea maritima Goodman (2006), Judaism in the Roman World: Collected Essays, 148
celsus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
christ,see also jesus Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
christian Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
christianity,in acts Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
christianity,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
christianity,philosophy Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
christianity Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
churches,converted from synagogues Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
circumcision Esler (2000), The Early Christian World, 179; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
collective humanity Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
contribution,corinthian Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16
conversion,experience of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
conversion,paul Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261
conversion,vision or dream Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261, 322
conversion Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226, 354; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181, 322
creational Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
creator,creation Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
cult of the saints Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 138
culture,cultural affiliations in galilee Esler (2000), The Early Christian World, 156, 179, 182
damascus,and paul Esler (2000), The Early Christian World, 182
damascus Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
daniel-hughes,carly Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
decapolis Goodman (2006), Judaism in the Roman World: Collected Essays, 148
defense Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
diaspora,judaism in the diaspora Goodman (2006), Judaism in the Roman World: Collected Essays, 148
divine commands,violation of sacred law Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39
divine plan/βουλή Crabb (2020), Luke/Acts and the End of History, 249
divine speech,enigmatic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261
double dreams and visions,differing dreamer disposition Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 322
double dreams and visions,examples,new testament Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 490
dream commands,transgressive,taboo-breaking Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181
dream imagery,animals Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39
dream imagery,day-to-day objects/realistic scenes Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181
dream imagery,dionysiac Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261
dream imagery,religious Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39
dream imagery,violation of sacred law Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39, 181
dreams and visions,angelophany Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181
dreams and visions,examples,gospels and acts Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 451
dreams and visions,examples,josephus Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 451
dunning,benjamin Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
earth,from (out of) the Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
elijah-elisha typology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
emmaus pericope,allusions to genesis Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91
emmaus pericope Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91
ennoia Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
epiphany Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
epistolography,rhetoric Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
essenes Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 407
example,of churches Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16
experience Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
external force Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
father Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
ferguson,e. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
flesh Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
free will Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
galen Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
gentile Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
glory Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
gnostic,gnosticism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
graeco-roman (law/custom) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
greece,greek Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
hashmunit synagogue (antioch) Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
heaven martyrs experience Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 138
heliodorus Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
herod,agrippai Crabb (2020), Luke/Acts and the End of History, 249
high (chief) priest Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
high priests Goodman (2006), Judaism in the Roman World: Collected Essays, 148
human,nature Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
identity construction,along violent jew/merciful christian binary Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
image of god Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
inclination Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
intercession Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 138
jacobites Esler (2000), The Early Christian World, 156
jerusalem,christians Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16
jerusalem Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91
jesus,see also christ Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
jesus Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 92
jewish christianity,second century and beyond Esler (2000), The Early Christian World, 156
jewish christians Goodman (2006), Judaism in the Roman World: Collected Essays, 148
john (the baptist) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
josephus Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 407; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
judaea Goodman (2006), Judaism in the Roman World: Collected Essays, 148
judas,death of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
judean (geographical-political) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
law Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
lord Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
lukes hermeneutic,brodie,t.l. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
lukes hermeneutic,elijah-elisha typology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
maccabean martyrs Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
macedonia Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16
malalas Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
martyr intercession Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 138
martyrdom of potamiaena and basilides intercession Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 138
mattathias Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
matthias,selection as apostle Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
metatron Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
mission,christian mission Goodman (2006), Judaism in the Roman World: Collected Essays, 148
missionary,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
mobility impairment Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 92
monotheism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
moses Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
mystery cult Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 322
mysticism Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
nasrallah,laura Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
natural dreaming,intense thought Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181
natural dreaming,moral struggle Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181
natural dreaming,seeing and memory Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181
nature,human Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
nissim ibn shahin of qairuon Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
nymphaeum,odeum,in caesarea Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
obedience Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
opponents,of god,θεομάχοι Crabb (2020), Luke/Acts and the End of History, 249
pagan,paganism Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
pagan,pagans,relationship with jewish community Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
paradise,pardes,entered pardes Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
paradise Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
paul,as pastor Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
paul,as persecutor Esler (2000), The Early Christian World, 179, 182
paul,baptismal theology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
paul,conversion Esler (2000), The Early Christian World, 182
paul,gospel of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
paul,jerusalem Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
paul,pauline,paulinism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
paul,pauls sufferings Goodman (2006), Judaism in the Roman World: Collected Essays, 148
paul Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224; Goodman (2006), Judaism in the Roman World: Collected Essays, 148; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 407; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
paul as persecutor Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 92
pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
penner,todd Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67, 92
periodisation of history Crabb (2020), Luke/Acts and the End of History, 249
persecution of the way,transformation on the way Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91
persecution of the way Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91
persuasion Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
peter's vision,non-abolitionist reading" Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181
peter and cornelius' visions,content" Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39
peter and cornelius' visions,form" Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39
pharisees Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 407
philippi Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16
philosophy,and tertullian Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
philosophy Keener(2005), First-Second Corinthians, 30; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
pleasure Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226, 354, 378
polytheism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
pontius pilate' Goodman (2006), Judaism in the Roman World: Collected Essays, 148
potamiaena,martyr Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 138
poverty Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16
preacher,preaching Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
preaching,christian Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
preaching,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
preaching Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
predestination Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
prophecy,proof from Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
protrepsis/protreptic Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
pseudo-clementine recognitions Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 92
punitive miracle Crabb (2020), Luke/Acts and the End of History, 249
quirinius Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 407
qumran community Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
qumran documents Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
rebuke,divine,in peter's vision" Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181, 322
rebuke,riddling or enigmatic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 322
repentance Crabb (2020), Luke/Acts and the End of History, 249; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
responsibility Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
resurrection Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
revelation and guidance,unlikely Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 181
revolt,of jews against rome Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 407
revolt/war,under nero (great ~) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
rhetoric,pauls use of Keener(2005), First-Second Corinthians, 30
rome Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
sacred law Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39, 181
salvation/soteriology Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
samaritans,proseuche,synagogues Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
seleucus iv Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
self-understanding,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
septuagint,lukes use Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
seth,books of (except nh treatises and paraphrase of seth) Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
sethians,sethianism Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
sicarii Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
simon the zealot Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
speech impairment Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 92
stephanas/stephen Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
synagogue Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
syria,and judaism Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
syria,greeks Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
syria,pagan-jewish tension Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
syria,pagans Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
syria,synagogues Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
syria Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 407
taufe,des saulus Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 576
temple Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
tertullian of carthage,and new prophecy Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
tertullian of carthage,and philosophy Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
tertullian of carthage,and women Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
tertullian of carthage,de anima Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
tertullian of carthage,dress Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
tertullian of carthage,soteriology Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
tertullian of carthage,vision Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
theater,daphne Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
thessalonica Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16
throne,enthroned Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
titus Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
transgression Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 280
uncreated Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
valentinus,valentinians Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
vespasian Levine (2005), The Ancient Synagogue, The First Thousand Years, 126
vision Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
vision of christ Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
way,jerusalem and Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91
way (church as),in lukan corpus Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91
weapon Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226
women Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 45
word/the word,preached Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16
yahweh,yhwh Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
zeal (for the law) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
zealot,zealots Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575
zealots Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 407
ôphthê Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224