Tiresias: The Ancient Mediterranean Religions Source Database

8256

New Testament, Luke, 23.26
Καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι Σίμωνά τινα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ ἐπέθηκαν αὐτῷ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ Ἰησοῦ. When they led him away, they grabbed one Simon of Cyrene, coming from the country, and laid on him the cross, to carry it after Jesus.

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

15 results
1. Philo of Alexandria, On The Embassy To Gaius, 155 (1st cent. BCE - 1st cent. CE) 155. How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances.
2. Josephus Flavius, Jewish War, 5.205 (1st cent. CE - 1st cent. CE) 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius.
3. Mishnah, Yoma, 3.10 (1st cent. CE - 3rd cent. CE) 3.10. Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise."
4. New Testament, 1 Thessalonians, 2.15 (1st cent. CE - 1st cent. CE) 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men;
5. New Testament, Acts, 2.10, 11.20, 21.27 (1st cent. CE - 2nd cent. CE) 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes 11.20. But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Greeks, preaching the Lord Jesus. 21.27. When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him
6. New Testament, John, 19.15-19.17 (1st cent. CE - 1st cent. CE) 19.15. They cried out, "Away with him! Away with him! Crucify him!"Pilate said to them, "Shall I crucify your King?"The chief priests answered, "We have no king but Caesar! 19.16. So then he delivered him to them to be crucified. So they took Jesus and led him away. 19.17. He went out, bearing his cross, to the place called "The Place of a Skull," which is called in Hebrew, "Golgotha
7. New Testament, Luke, 23.13, 23.25 (1st cent. CE - 1st cent. CE) 23.13. Pilate called together the chief priests and the rulers and the people 23.25. He released him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus up to their will.
8. New Testament, Mark, 15.16-15.24 (1st cent. CE - 1st cent. CE) 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews! 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. 15.22. They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 15.24. Crucifying him, they parted his garments among them, casting lots on them, what each should take.
9. New Testament, Matthew, 5.41, 22.17, 23.26, 27.26-27.33, 27.35 (1st cent. CE - 1st cent. CE) 5.41. Whoever compels you to go one mile, go with him two. 22.17. Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not? 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 27.26. Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified. 27.27. Then the governor's soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. 27.28. They stripped him, and put a scarlet robe on him. 27.29. They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews! 27.30. They spat on him, and took the reed and struck him on the head. 27.31. When they had mocked him, they took the robe off of him, and put his clothes on him, and led him away to crucify him. 27.32. As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross. 27.33. They came to a place called "Golgotha," that is to say, "The place of a skull. 27.35. When they had crucified him, they divided his clothing among them, casting lots
10. Tacitus, Annals, 2.85 (1st cent. CE - 2nd cent. CE) 2.85.  In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list — the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. — Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date.
11. Tosefta, Kippurim, 2.4-2.5 (1st cent. CE - 2nd cent. CE)
12. Babylonian Talmud, Megillah, 26a (3rd cent. CE - 6th cent. CE) 26a. יקחו ספרים ספרים לוקחין תורה,אבל אם מכרו תורה לא יקחו ספרים ספרים לא יקחו מטפחות מטפחות לא יקחו תיבה תיבה לא יקחו בית הכנסת בית הכנסת לא יקחו את הרחוב,וכן במותריהן:, big strongגמ׳ /strong /big בני העיר שמכרו רחובה של עיר אמר רבה בר בר חנה אמר רבי יוחנן זו דברי ר' מנחם בר יוסי סתומתאה אבל חכ"א הרחוב אין בו משום קדושה,ור' מנחם בר יוסי מאי טעמיה הואיל והעם מתפללין בו בתעניות ובמעמדות ורבנן ההוא אקראי בעלמא:,בית הכנסת לוקחין תיבה: אמר רבי שמואל בר נחמני א"ר יונתן לא שנו אלא בית הכנסת של כפרים אבל בית הכנסת של כרכין כיון דמעלמא אתו ליה לא מצו מזבני ליה דהוה ליה דרבים,אמר רב אשי האי בי כנישתא דמתא מחסיא אף על גב דמעלמא אתו לה כיון דאדעתא דידי קאתו אי בעינא מזבנינא לה,מיתיבי א"ר יהודה מעשה בבית הכנסת של טורסיים שהיה בירושלים שמכרוה לרבי אליעזר ועשה בה כל צרכיו והא התם דכרכים הוה ההיא בי כנישתא זוטי הוה ואינהו עבדוה,מיתיבי (ויקרא יד, לד) בבית ארץ אחוזתכם אחוזתכם מיטמא בנגעים ואין ירושלים מיטמא בנגעים אמר רבי יהודה אני לא שמעתי אלא מקום מקדש בלבד,הא בתי כנסיות ובתי מדרשות מיטמאין אמאי הא דכרכין הוו אימא א"ר יהודה אני לא שמעתי אלא מקום מקודש בלבד,במאי קמיפלגי ת"ק סבר לא נתחלקה ירושלים לשבטים ורבי יהודה סבר נתחלקה ירושלים לשבטים,ובפלוגתא דהני תנאי,דתניא מה היה בחלקו של יהודה הר הבית הלשכות והעזרות ומה היה בחלקו של בנימין אולם והיכל ובית קדשי הקדשים,ורצועה היתה יוצאת מחלקו של יהודה ונכנסת בחלקו של בנימין ובה מזבח בנוי והיה בנימין הצדיק מצטער עליה בכל יום לבולעה שנאמר (דברים לג, יב) חופף עליו כל היום לפיכך זכה בנימין ונעשה אושפיזכן לשכינה,והאי תנא סבר לא נתחלקה ירושלים לשבטים דתניא אין משכירים בתים בירושלים מפני שאינן שלהן ר"א (בר צדוק) אומר אף לא מטות לפיכך עורות קדשים בעלי אושפיזין נוטלין אותן בזרוע,אמר אביי ש"מ אורח ארעא למישבק אינש גולפא ומשכא באושפיזיה,אמר רבא לא שנו אלא שלא מכרו שבעה טובי העיר במעמד אנשי העיר אבל מכרו שבעה טובי העיר במעמד אנשי העיר אפילו 26a. bthey may purchase scrollsof the Prophets and the Writings. If they sold bscrollsof the Prophets and Writings, bthey may purchase a Torahscroll., bHowever,the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, bif they sold a Torahscroll, bthey may notuse the proceeds to bpurchase scrollsof the Prophets and the Writings. If they sold bscrollsof the Prophets and Writings, bthey may not purchase wrapping cloths.If they sold bwrapping cloths, they may not purchase an ark.If they sold ban ark, they may not purchase a synagogue.If they sold ba synagogue, they may not purchase a town square. /b, bAnd similarly,the same limitation applies btoany bsurplus fundsfrom the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item., strongGEMARA: /strong The mishna states: bResidents of a town who sold the town squaremay purchase a synagogue with the proceeds. Concerning this mishna, bRabba bar bar Ḥana saidthat bRabbi Yoḥa said: This is the statement of Rabbi Menaḥem bar Yosei, cited unattributed. However, the Rabbis say: The town square does not have any sanctity.Therefore, if it is sold, the residents may use the money from the sale for any purpose., bAnd Rabbi Menaḥem bar Yosei, what is his reasonfor claiming that the town square has sanctity? bSince the people pray inthe town square boncommunal bfast days and onnon-priestly bwatches,it is defined as a place of prayer and as such has sanctity. bAnd the Rabbis,why do they disagree? They maintain bthatuse of the town square bis merely an irregular occurrence.Consequently, the town square is not to be defined as a place of prayer, and so it has no sanctity.,§ The mishna states: If they sold ba synagogue, they may purchase an ark.The Gemara cites a qualification to this ihalakha /i: bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: They taughtthis bonlywith regard to ba synagogue of a village,which is considered the property of the residents of that village. bHowever,with regard to ba synagogue of a city, sincepeople bcome to it from theoutside bworld,the residents of the city bare not able to sell it, because it isconsidered to be the property bof the publicat large and does not belong exclusively to the residents of the city., bRav Ashi said: This synagogue of Mata Meḥasya, althoughpeople bfrom theoutside bworld come to it, since they come at my discretion,as I established it, and everything is done there in accordance with my directives, bif I wish, I can sell it. /b,The Gemara braises an objectionto Rabbi Shmuel bar Naḥmani’s statement, from a ibaraita /i: bRabbi Yehuda said:There was ban incident involving a synagogue of bronze workers [ itursiyyim /i] that was in Jerusalem, which they sold to Rabbi Eliezer, and he used it for all hisown bneeds.The Gemara asks: bBut wasn’tthe synagogue bthereone bof cities,as Jerusalem is certainly classified as a city; why were they permitted to sell it? The Gemara explains: bThatone bwas a small synagogue, andit was the bronze workers bthemselveswho bbuilt it.Therefore, it was considered exclusively theirs, and they were permitted to sell it.,The Gemara braises an objectionfrom another ibaraita /i: The verse states with regard to leprosy of houses: “And I put the plague of leprosy bin a house of the land of your possession”(Leviticus 14:34), from which it may be inferred: b“Your possession,”i.e., a privately owned house, bcan become ritually impure with leprosy, buta house in bJerusalem cannot become ritually impure with leprosy,as property there belongs collectively to the Jewish people and is not privately owned. bRabbi Yehuda said: I heardthis distinction stated bonlywith regard to bthe site of the Temple alone,but not with regard to the entire city of Jerusalem.,The Gemara explains: From Rabbi Yehuda’s statement, it is apparent that only the site of the Temple cannot become ritually impure, bbut synagogues and study hallsin Jerusalem bcan become ritually impure. Whyshould this be true given bthat they areowned by the bcity?The Gemara answers: Emend the ibaraitaand bsayas follows: bRabbi Yehuda said: I heardthis distinction stated bonlywith regard to ba sacred site,which includes the Temple, synagogues, and study halls., bWith regard to whatprinciple do the first itannaand Rabbi Yehuda bdisagree? The first itannaholdsthat bJerusalem was not apportioned to the tribes,i.e., it was never assigned to any particular tribe, but rather it belongs collectively to the entire nation. bAnd Rabbi Yehuda holds: Jerusalem was apportioned to the tribes,and it is only the site of the Temple itself that belongs collectively to the entire nation.,The Gemara notes: They each follow a different opinion bin the disputebetween bthese itanna’im /i: /b,One itannaholds that Jerusalem was apportioned to the tribes, bas it is taughtin a ibaraita /i: bWhatpart of the Temple bwas in thetribal bportion of Judah? The Temple mount, theTemple bchambers, and theTemple bcourtyards. And what was in thetribal bportion of Benjamin? The Entrance Hall, the Sanctuary, and the Holy of Holies. /b, bAnd a stripof land bissued forth from the portion of Judah and entered into the portion of Benjamin, and uponthat strip bthe altar was built, andthe tribe of bBenjamin, the righteous, would agonize over it every daydesiring bto absorb itinto its portion, due to its unique sanctity, bas it is statedin Moses’ blessing to Benjamin: b“He covers it throughout the day,and he dwells between his shoulders” (Deuteronomy 33:12). The phrase “covers it” is understood to mean that Benjamin is continually focused upon that site. bTherefore, Benjamin was privileged by becoming the host [ iushpizekhan /i] of theDivine Presence, as the Holy of Holies was built in his portion., bAnd thisother itannaholdsthat bJerusalem was not apportioned to the tribes, as it is taughtin a ibaraita /i: bOne may not rent out houses in Jerusalem, due tothe fact bthatthe houses bdo not belong tothose occupying them. Rather, as is true for the entire city, they are owned collectively by the nation. bRabbi Elazar bar Tzadok says: Even beds may notbe hired out. bTherefore,in the case of the bhides ofthe renter’s bofferingsthat the innkeepers take in lieu of payment, the binnkeepersare considered to be btaking them by force,as they did not have a right to demand payment.,Apropos the topic of inns, the Gemara reports: bAbaye said: Learn fromthis ibaraitathat bit is proper etiquettefor ba person to leavehis wine bflask andthe bhideof the animal that he slaughtered bat his inn,i.e., the inn where he stayed, as a gift for the service he received.,§ The Gemara returns its discussion of the mishna: bRava said: They taughtthat there is a limitation on what may be purchased with the proceeds of the sale of a synagogue bonly when the seven representatives of the townwho were appointed to administer the town’s affairs bhad not soldthe synagogue bin an assembly of the residents of the town. However,if bthe seven representatives of the town had soldit bin an assembly of the residents of the town,then beven /b
13. Nag Hammadi, Apocalypse of Peter, 74.14, 81.10-81.18, 82.22-82.23, 83.6-83.8 (3rd cent. CE - 3rd cent. CE)
14. Nag Hammadi, The Second Treatise of The Great Seth, 60.22 (3rd cent. CE - 3rd cent. CE)
15. Anon., Gospel of Peter, 9

Subjects of this text:

subject	book bibliographic info
abimelech/ebed-melech, sleep of	Allison, 4 Baruch (2018) 238
abimelech/ebed-melech	Allison, 4 Baruch (2018) 238
acts, diaspora jews in jerusalem	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
agape	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
alexander (alabarch of alexandria), gift to temple	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
alexandrian jewry	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
aliyah (to torah)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
antioch	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
apocrypha	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
apostles (apostoli), of patriarch	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
archon	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
asia minor, inscriptions	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
asia minor, synagogues	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
baptism, polemics	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
basilides	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
christ, see also jesus	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
crown	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
crucifixion	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
death	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
decorations (in synagogue)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
demons	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
economics, extortion	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
economics, property, assets, goods	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
economics, requisition (angareia)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
economics, tax	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
economics	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
elders	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
ennoia	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
freedmen (libertines), synagogue in jerusalem	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
herod antipas	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
high priest	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
hymns	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
idolatry	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
jesus, christian vision of	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
jesus, crucifixion	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
jesus, see also christ	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
kindness	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
king, emperor, augustus	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
king, emperor, tiberius	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
law, roman	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
leadership, women	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
luke, cyrenean jews in jerusalem	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
mark, cyrenean jews in jerusalem	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
minors, torah reading	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
missionary activity	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
monobaz, gift to the temple	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
nicanor, gift to temple	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
nous, christ	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
patriarch, patriarchate, appointments	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
paul, cilicia	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
peter (apostle), gospel of	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
pilate	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
pilgrims, pilgrimage, jerusalem	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
prayer, jewry, rome	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
preacher, preaching	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
reading, minors	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
reading, women	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
rhetoric, metaphor	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
roman synagogues, theodotos inscription	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
rome, city	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
rome, empire	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
salvation/soteriology	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
sermon (derashah), homily, sanctus	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
sermon (derashah), homily, second temple period	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
sethians, sethianism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
short recension of 4 baruch	Allison, 4 Baruch (2018) 238
simon, of cyrene	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
sitting (posture)	Allison, 4 Baruch (2018) 238
sixty-six years	Allison, 4 Baruch (2018) 238
stephen	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
stobi synagogue, inscription	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
stobi synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
stone moldings/carvings	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
synoptics	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
tacitus, freedmen	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
theodore psalter	Allison, 4 Baruch (2018) 238
theodotos inscription, diaspora synagogue in jerusalem	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
warfare, military, legion	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
warfare, military, soldier	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
warfare, military	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 114
women, leadership	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
women, liturgical roles'	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
women, torah reading	Levine, The Ancient Synagogue, The First Thousand Years (2005) 56