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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 22.21


λέγουσιν Καίσαρος. τότε λέγει αὐτοῖς Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ.They said to him, "Caesar's."Then he said to them, "Give therefore to Caesar the things that are Caesar's, and to God the things that are God's.


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

43 results
1. Hebrew Bible, Deuteronomy, 32.6 (9th cent. BCE - 3rd cent. BCE)

32.6. הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃ 32.6. Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?"
2. Hebrew Bible, Genesis, 1.26, 2.7, 6.3 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’"
3. Hebrew Bible, Malachi, 2.10 (9th cent. BCE - 3rd cent. BCE)

2.10. Have we not all one father? Hath not one God created us? Why do we deal treacherously every man against his brother, Profaning the covet of our fathers?"
4. Hebrew Bible, Psalms, 38.7 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Isaiah, 29.13, 63.16, 64.8 (8th cent. BCE - 5th cent. BCE)

29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃ 63.16. כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃ 64.8. אַל־תִּקְצֹף יְהוָה עַד־מְאֹד וְאַל־לָעַד תִּזְכֹּר עָוֺן הֵן הַבֶּט־נָא עַמְּךָ כֻלָּנוּ׃ 29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;" 63.16. For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name." 64.8. Be not wroth very sore, O LORD, neither remember iniquity for ever; behold, look, we beseech Thee, we are all Thy people."
6. Anon., Didache, 1.5 (1st cent. CE - 2nd cent. CE)

7. Clement of Rome, 1 Clement, 35.1, 36.1 (1st cent. CE - 1st cent. CE)

35.1. Ὡς μακάρια καὶ θαυμαστὰ τὰ δῶρα τοῦ θεοῦ, ἀγαπητοί. 36.1. Αὕτη ἡ ὁδός, ἀγαπητοί, ἐν ᾖ εὕρομεν τὸ Heb. 2, 16: 9, 1 σωτήριον ἡμῶν, Ἰησοῦν Χριστόν, τὸν ἀρχιερέα τῶν προσφορῶν ἡμῶν, τὸν προστάτην καὶ βοηθὸν τῆς ἀσθενείας ἡμῶν.
8. Dio Chrysostom, Orations, 3.6-3.7, 3.45 (1st cent. CE

3.45.  The three most conspicuous forms of government — governments based on law and justice and enjoying the favour of heaven and fortune — are expressly named. One is the first to come into existence and the most practicable — that which forms the subject of the present address — where we have a city, or a number of peoples, or the whole world, well ordered by one good man's judgment and virtue; second, the so‑called "aristocracy
9. Epictetus, Discourses, 3.22 (1st cent. CE - 2nd cent. CE)

10. Josephus Flavius, Jewish Antiquities, 18.3, 18.26, 18.117-18.119 (1st cent. CE - 1st cent. CE)

18.3. but the Jews, although at the beginning they took the report of a taxation heinously, yet did they leave off any further opposition to it, by the persuasion of Joazar, who was the son of Beethus, and high priest; so they, being over-persuaded by Joazar’s words, gave an account of their estates, without any dispute about it. 18.3. and because he greatly admired Agrippa’s virtue, in not desiring him at all to augment his own dominions, either with larger revenues, or other authority, but took care of the public tranquillity, of the laws, and of the Divinity itself, he granted him what he had requested. He also wrote thus to Petronius, commending him for his assembling his army, and then consulting him about these affairs. 18.3. When, therefore, those gates were first opened, some of the Samaritans came privately into Jerusalem, and threw about dead men’s bodies, in the cloisters; on which account the Jews afterward excluded them out of the temple, which they had not used to do at such festivals; and on other accounts also they watched the temple more carefully than they had formerly done. 18.26. but Caius prohibited him, and bid him begone; he was also in such a rage, that it openly appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said to those Jews who were about him, that they should be of good courage, since Caius’s words indeed showed anger at them, but in reality had already set God against himself. 18.26. 1. When Cyrenius had now disposed of Archelaus’s money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar’s victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Aus, the son of Seth, to be high priest; 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. 18.118. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him.
11. Josephus Flavius, Jewish War, 2.409, 2.651, 4.161, 7.218 (1st cent. CE - 1st cent. CE)

2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.651. However, Aus’s concern was this, to lay aside, for a while, the preparations for the war, and to persuade the seditious to consult their own interest, and to restrain the madness of those that had the name of zealots; but their violence was too hard for him; and what end he came to we shall relate hereafter. 4.161. for that was the name they went by, as if they were zealous in good undertakings, and were not rather zealous in the worst actions, and extravagant in them beyond the example of others. 7.218. He also laid a tribute upon the Jews wheresoever they were, and enjoined every one of them to bring two drachmae every year into the Capitol, as they used to pay the same to the temple at Jerusalem. And this was the state of the Jewish affairs at this time.
12. Josephus Flavius, Against Apion, 2.16-2.42 (1st cent. CE - 1st cent. CE)

2.16. Manetho says that the Jews departed out of Egypt, in the reign of Tethmosis, three hundred and ninety-three years before Danaus fled to Argos; Lysimachus says it was under king Bocchoris, that is, one thousand seven hundred years ago; 2.16. When he had therefore come to such a good resolution, and had performed such wonderful exploits, we had just reason to look upon ourselves as having him for a divine governor and counsellor; and when he had first persuaded himself that his actions and designs were agreeable to God’s will, he thought it his duty to impress, above all things, that notion upon the multitude; for those who have once believed that God is the inspector of their lives, will not permit themselves in any sin; 2.17. Molo and some others determined it as every one pleased; but this Apion of ours, as deserving to be believed before them, hath determined it exactly to have been in the seventh olympiad, and the first year of that olympiad; the very same year in which he says that Carthage was built by the Phoenicians. The reason why he added this building of Carthage was, to be sure, in order, as he thought, to strengthen his assertion by so evident a character of chronology. But he was not aware that this character confutes his assertion; 2.17. The reason why the constitution of this legislation was ever better directed to the utility of all than other legislations were, is this, that Moses did not make religion a part of virtue, but he saw and he ordained other virtues to be parts of religion; I mean justice, and fortitude, and temperance, and a universal agreement of the members of the community with one another; 2.18. for if we may give credit to the Phoenician records as to the time of the first coming of their colony to Carthage, they relate that Hirom their king was above one hundred and fifty years earlier than the building of Carthage; concerning whom I have formerly produced testimonials out of those Phoenician records 2.18. for no other people but we Jews have avoided all discourses about God that any way contradict one another, which yet are frequent among other nations; and this is true not only among ordinary persons, according as every one is affected, but some of the philosophers have been insolent enough to indulge such contradictions, while some of them have undertaken to use such words as entirely take away the nature of God, as others of them have taken away his providence over mankind. 2.19. as also that this Hirom was a friend of Solomon when he was building the temple of Jerusalem, and gave him great assistance in his building that temple, while still Solomon himself built that temple, six hundred and twelve years after the Jews came out of Egypt. 2.19. What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. 2.21. for he says, that “when the Jews had travelled a six days’ journey, they had buboes in their groins: and that on this account it was that they rested on the seventh day, as having got safely to that country which is now called Judea; that then they preserved the language of the Egyptians, and called that day the Sabbath, for that malady of buboes in their groin was named Sabbatosis by the Egyptians.” 2.21. Accordingly our legislator admits all those that have a mind to observe our laws, so to do; and this after a friendly manner, as esteeming that a true union, which not only extends to our own stock, but to those that would live after the same manner with us; yet does he not allow those that come to us by accident only to be admitted into communion with us. /p 2.22. And would not a man now laugh at this fellow’s trifling, or rather hate his impudence in writing thus? We must, it seems, take it for granted, that all these hundred and ten thousand men must have these buboes! 2.22. 32. Nay, indeed, in case it had so fallen out, that our nation had not been so thoroughly known among all men as they are, and our voluntary submission to our laws had not been so open and manifest as it is 2.23. But, for certain, if those men had been blind and lame, and had all sorts of distempers upon them, as Apion says they had, they could not have gone one single day’s journey; but if they had been all able to travel over a large desert, and, besides that, to fight and conquer those that opposed them, they had not all of them had buboes in their groins after the sixth day was over; 2.23. while they made use of other men as their servants for all the necessaries of life, and had their food prepared for them by the others: and these good and humane actions they do for no other purpose but this, that by their actions and their sufferings they may be able to conquer all those against whom they make war. 2.24. for no such distemper comes naturally and of necessity upon those that travel; but still, when there are many ten thousands in a camp together, they constantly march a settled space [in a day]. Nor is it at all probable that such a thing should happen by chance: this would be prodigiously absurd to be supposed. 2.24. uch as these, that they may be allowed to be as numerous as they have a mind to have them; that they are begotten one by another, and that after all the kinds of generation you can imagine. They also distinguish them in their places and ways of living, as they would distinguish several sorts of animals: as some to be under the earth; as some to be in the sea; and the ancientest of them all to be bound in hell; 2.25. However, our admirable author Apion hath before told us, that “they came to Judea in six days’ time;” and again, that “Moses went up to a mountain that lay between Egypt and Arabia, which was called Sinai, and was concealed there forty days, and that when he came down from thence he gave laws to the Jews.” But then, how was it possible for them to tarry forty days in a desert place where there was no water, and at the same time to pass all over the country between that and Judea in the six days? 2.25. 36. Wherefore it deserves our inquiry what should be the occasion of this unjust management, and of these scandals about the Deity. And truly I suppose it to be derived from the imperfect knowledge the heathen legislators had at first of the true nature of God; nor did they explain to the people even so far as they did comprehend of it: nor did they compose the other parts of their political settlements according to it 2.26. And as for this grammatical translation of the word Sabbath, it either contains an instance of his great impudence or gross ignorance; 2.26. and perhaps there may be some reason to blame the rigid severity of the Lacedemonians, for they bestowed the privilege of their city on no foreigners, nor indeed would give leave to them to stay among them; 2.27. for the words iSabboand iSabbathare widely different from one another; for the word Sabbath in the Jewish language denotes rest from all sorts of work; but the word Sabbo, as he affirms, denotes among the Egyptians the malady of a bubo in the groin. /p 2.27. And to be sure Apollonius was greatly pleased with the laws of the Persians, and was an admirer of them, because the Greeks enjoyed the advantage of their courage, and had the very same opinion about the gods which they had. This last was exemplified in the temples which they burnt, and their courage in coming, and almost entirely enslaving the Grecians. However, Apollonius has imitated all the Persian institutions, and that by his offering violence to other men’s wives, and castrating his own sons. 2.28. 3. This is that novel account which the Egyptian Apion gives us concerning the Jews’ departure out of Egypt, and is no better than a contrivance of his own. But why should we wonder at the lies he tells us about our forefathers, when he affirms them to be of Egyptian original, when he lies also about himself? 2.28. 40. We have already demonstrated that our laws have been such as have always inspired admiration and imitation into all other men; 2.29. for although he was born at Oasis in Egypt, he pretends to be, as a man may say, the top man of all the Egyptians; yet does he forswear his real country and progenitors, and by falsely pretending to be born at Alexandria, cannot deny the pravity of his family; 2.29. Those accusers reproached our legislator as a vile fellow; whereas God in old time bare witness to his virtuous conduct; and since that testimony of God, time itself hath been discovered to have borne witness to the same thing. /p 2.31. As for the Egyptians’ claim to be of our kindred, they do it on one of the following accounts; I mean, either as they value themselves upon it, and pretend to bear that relation to us: or else as they would draw us in to be partakers of their own infamy. 2.32. But this fine fellow Apion seems to broach this reproachful appellation against us [that we were originally Egyptians] in order to bestow it on the Alexandrians as a reward for the privilege they had given him of being a fellow citizen with them; he also is apprised of the ill will the Alexandrians bear to those Jews who are their fellow citizens, and so proposes to himself to reproach them, although he must thereby include all the other Egyptians also; while in both cases he is no better than an impudent liar. /p 2.33. 4. But let us now see what those heavy and wicked crimes are which Apion charges upon the Alexandrian Jews. “They came (says he) out of Syria, and inhabited near the tempestuous sea, and were in the neighborhood of the dashing of the waves.” 2.34. Now, if the place of habitation includes any thing that is reproachful, this man reproaches not his own real country [Egypt], but what he pretends to be his own country, Alexandria; for all are agreed in this, that the part of that city which is near the sea is the best part of all for habitation. 2.35. Now, if the Jews gained that part of the city by force, and have kept it hitherto without impeachment, this is a mark of their valor: but in reality it was Alexander himself that gave them that place for their habitation, when they obtained equal privileges there with the Macedonians. 2.36. Nor can I devise what Apion would have said, had their habitation been at Necropolis, and not been fixed hard by the royal palace [as it is]; nor had their nation had the denomination of Macedonians given them till this very day [as they have]. 2.37. Had this man now read the epistles of king Alexander, or those of Ptolemy the son of Lagus, or met with the writings of the succeeding kings, or that pillar which is still standing at Alexandria, and contains the privileges which the great [Julius] Caesar bestowed upon the Jews; had this man, I say, known these records, and yet hath the impudence to write in contradiction to them, he hath shown himself to be a wicked man: but if he knew nothing of these records, he hath shown himself to be a man very ignorant; 2.38. nay, when he appears to wonder how Jews could be called Alexandrians, this is another like instance of his ignorance; for all such as are called out to be colonies, although they be ever so far remote from one another in their original, receive their names from those that bring them to their new habitations. 2.39. And what occasion is there to speak of others, when those of us Jews that dwell at Antioch are named Antiochians, because Seleucus the founder of that city gave them the privileges belonging thereto? After the like manner do those Jews that inhabit Ephesus and the other cities of Ionia enjoy the same name with those that were originally born there, by the grant of the succeeding princes; 2.41. and if Apion reject this way of obtaining the privilege of a citizen of Alexandria, let him abstain from calling himself an Alexandrian hereafter; for otherwise, how can he who was born in the very heart of Egypt be an Alexandrian, if this way of accepting such a privilege, of which he would have us deprived, be once abrogated? Although indeed these Romans, who are now the lords of the habitable earth, have forbidden the Egyptians to have the privileges of any city whatsoever 2.42. while this fine fellow, who is willing to partake of such a privilege himself as he is forbidden to make use of, endeavors by calumnies to deprive those of it that have justly received it; for Alexander did not therefore get some of our nation to Alexandria, because he wanted inhabitants for this his city, on whose building he had bestowed so much pains; but this was given to our people as a reward; because he had, upon a careful trial, found them all to have been men of virtue and fidelity to him;
13. New Testament, 1 Peter, 2.13-2.17 (1st cent. CE - 1st cent. CE)

2.13. Therefore subject yourselves to every ordice of man for the Lord's sake: whether to the king, as supreme; 2.14. or to governors, as sent by him for vengeance on evil-doers and for praise to those who do well. 2.15. For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men: 2.16. as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king.
14. New Testament, 1 Corinthians, 7.23, 11.7, 15.47-15.49 (1st cent. CE - 1st cent. CE)

7.23. You were bought witha price. Don't become bondservants of men. 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly.
15. New Testament, 1 Timothy, 2.9, 5.6, 6.20 (1st cent. CE - 1st cent. CE)

2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 5.6. But she who gives herself to pleasure is dead while she lives. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
16. New Testament, 2 Corinthians, 3.18 (1st cent. CE - 1st cent. CE)

17. New Testament, 2 Timothy, 1.1, 1.12 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus 1.12. For this cause I suffer also these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed to him against that day.
18. New Testament, Acts, 4.27, 12.1, 12.20-12.21, 13.1, 17.7, 18.25, 22.3, 25.8, 25.10-25.14, 25.21, 25.25-25.26, 26.2, 26.19, 26.27, 26.32, 27.24, 28.19 (1st cent. CE - 2nd cent. CE)

4.27. For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.20. Now Herod was highly displeased with those of Tyre and Sidon. They came with one accord to him, and, having made Blastus, the king's chamberlain, their friend, they asked for peace, because their country depended on the king's country for food. 12.21. On an appointed day, Herod dressed himself in royal clothing, sat on the throne, and gave a speech to them. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus! 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 25.8. while he said in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all. 25.10. But Paul said, "I am standing before Caesar's judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know very well. 25.11. For if I have done wrong, and have committed anything worthy of death, I don't refuse to die; but if none of those things is true that these accuse me of, no one can give me up to them. I appeal to Caesar! 25.12. Then Festus, when he had conferred with the council, answered, "You have appealed to Caesar. To Caesar you will go. 25.13. Now when some days had passed, Agrippa the King and Bernice arrived at Caesarea, and greeted Festus. 25.14. As they stayed there many days, Festus laid Paul's case before the King, saying, "There is a certain man left a prisoner by Felix; 25.21. But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept until I could send him to Caesar. 25.25. But when I found that he had committed nothing worthy of death, and as he himself appealed to the emperor I determined to send him. 25.26. of whom I have no certain thing to write to my lord. Therefore I have brought him forth before you, and especially before you, king Agrippa, that, after examination, I may have something to write. 26.2. I think myself happy, King Agrippa, that I am to make my defense before you this day concerning all the things whereof I am accused by the Jews 26.19. Therefore, King Agrippa, I was not disobedient to the heavenly vision 26.27. King Agrippa, do you believe the prophets? I know that you believe. 26.32. Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar. 27.24. saying, 'Don't be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.' 28.19. But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation.
19. New Testament, Apocalypse, 17.9 (1st cent. CE - 1st cent. CE)

17.9. Here is the mind that has wisdom. The seven heads are seven mountains, on which the woman sits.
20. New Testament, Colossians, 1.15, 3.10 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation. 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator
21. New Testament, Ephesians, 5.15 (1st cent. CE - 1st cent. CE)

5.15. Therefore watch carefully how you walk, not as unwise, but as wise;
22. New Testament, Philippians, 3.20, 4.22 (1st cent. CE - 1st cent. CE)

3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 4.22. All the saints greet you, especially those who are of Caesar's household.
23. New Testament, Romans, 8.29, 12.13, 13.1-13.8 (1st cent. CE - 1st cent. CE)

8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 12.13. contributing to the needs of the saints; given to hospitality. 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 13.2. Therefore he who resists the authority, withstands the ordice of God; and those who withstand will receive to themselves judgment. 13.3. For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same 13.4. for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn't bear the sword in vain; for he is a minister of God, an avenger for wrath to him who does evil. 13.5. Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. 13.6. For this reason you also pay taxes, for they are ministers of God's service, attending continually on this very thing. 13.7. Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor. 13.8. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law.
24. New Testament, John, 4.49, 5.39, 9.29, 19.12, 19.15 (1st cent. CE - 1st cent. CE)

4.49. The nobleman said to him, "Sir, come down before my child dies. 5.39. You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 9.29. We know that God has spoken to Moses. But as for this man, we don't know where he comes from. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 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!
25. New Testament, Luke, 1.3, 1.5, 2.1, 3.1, 3.18-3.20, 7.1-7.10, 8.3, 9.7-9.9, 13.31-13.33, 20.20-20.26, 22.66, 23.2, 23.6-23.12, 23.15 (1st cent. CE - 1st cent. CE)

1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 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. 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 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 3.18. Then with many other exhortations he preached good news to the people 3.19. but Herod the tetrarch, being reproved by him for Herodias, his brother's wife, and for all the evil things which Herod had done 3.20. added this also to them all, that he shut up John in prison. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 9.7. Now Herod the tetrarch heard of all that was done by him; and he was very perplexed, because it was said by some that John had risen from the dead 9.8. and by some that Elijah had appeared, and by others that one of the old prophets had risen again. 9.9. Herod said, "John I beheaded, but who is this, about whom I hear such things?" He sought to see him. 13.31. On that same day, some Pharisees came, saying to him, "Get out of here, and go away, for Herod wants to kill you. 13.32. He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission. 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 20.20. They watched him, and sent out spies, who pretended to be righteous, that they might trap him in something he said, so as to deliver him up to the power and authority of the governor. 20.21. They asked him, "Teacher, we know that you say and teach what is right, and aren't partial to anyone, but truly teach the way of God. 20.22. Is it lawful for us to pay taxes to Caesar, or not? 20.23. But he perceived their craftiness, and said to them, "Why do you test me? 20.24. Show me a denarius. Whose image and inscription are on it?"They answered, "Caesar's. 20.25. He said to them, "Then give to Caesar the things that are Caesar's, and to God the things that are God's. 20.26. They weren't able to trap him in his words before the people. They marveled at his answer, and were silent. 22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king. 23.6. But when Pilate heard Galilee mentioned, he asked if the man was a Galilean. 23.7. When he found out that he was in Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem during those days. 23.8. Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. 23.9. He questioned him with many words, but he gave no answers. 23.10. The chief priests and the scribes stood, vehemently accusing him. 23.11. Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate. 23.12. Herod and Pilate became friends with each other that very day, for before that they were enemies with each other. 23.15. Neither has Herod, for I sent you to him, and see, nothing worthy of death has been done by him.
26. New Testament, Mark, 3.6, 6.14-6.29, 8.15, 9.5, 12.13-12.17, 13.21, 15.26 (1st cent. CE - 1st cent. CE)

3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. 6.16. But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead. 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.18. For John said to Herod, "It is not lawful for you to have your brother's wife. 6.19. Herodias set herself against him, and desired to kill him, but she couldn't 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod. 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. 12.13. They sent some of the Pharisees and of the Herodians to him, that they might trap him with words. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it. 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's. 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS.
27. New Testament, Matthew, 2.1, 2.3, 2.8, 5.26, 5.29-5.30, 5.44, 7.28, 8.2-8.10, 8.13, 10.9, 11.7, 11.28-11.29, 14.1-14.12, 15.7-15.8, 17.4, 17.24-17.27, 18.8-18.9, 20.33, 22.15-22.20, 22.22, 22.24, 22.36, 23.7 (1st cent. CE - 1st cent. CE)

2.1. Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying 2.3. When Herod the king heard it, he was troubled, and all Jerusalem with him. 2.8. He sent them to Bethlehem, and said, "Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 11.7. As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? 11.28. Come to me, all you who labor and are heavily burdened, and I will give you rest. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 14.1. At that time, Herod the tetrarch heard the report concerning Jesus 14.2. and said to his servants, "This is John the Baptizer. He is risen from the dead. That is why these powers work in him. 14.3. For Herod had laid hold of John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 14.4. For John said to him, "It is not lawful for you to have her. 14.5. When he would have put him to death, he feared the multitude, because they counted him as a prophet. 14.6. But when Herod's birthday came, the daughter of Herodias danced among them and pleased Herod. 14.7. Whereupon he promised with an oath to give her whatever she should ask. 14.8. She, being prompted by her mother, said, "Give me here on a platter the head of John the Baptizer. 14.9. The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given 14.10. and he sent and beheaded John in the prison. 14.11. His head was brought on a platter, and given to the young lady: and she brought it to her mother. 14.12. His disciples came, and took the body, and buried it; and they went and told Jesus. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah. 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma? 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers? 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you. 18.8. If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. 18.9. If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. 20.33. They told him, "Lord, that our eyes may be opened. 22.15. Then the Pharisees went and took counsel how they might entrap him in his talk. 22.16. They sent their disciples to him, along with the Herodians, saying, "Teacher, we know that you are honest, and teach the way of God in truth, no matter who you teach, for you aren't partial to anyone. 22.17. Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not? 22.18. But Jesus perceived their wickedness, and said, "Why do you test me, you hypocrites? 22.19. Show me the tax money."They brought to him a denarius. 22.20. He asked them, "Whose is this image and inscription? 22.22. When they heard it, they marveled, and left him, and went away. 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.' 22.36. Teacher, which is the greatest commandment in the law? 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men.
28. Suetonius, Claudius, 25.4 (1st cent. CE - 2nd cent. CE)

29. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE)

30. Tacitus, Annals, 15.44.2, 15.44.4 (1st cent. CE - 2nd cent. CE)

31. Aelius Aristides, Orations, 26.59-26.62 (2nd cent. CE - 2nd cent. CE)

32. Anon., Marytrdom of Polycarp, 8.2 (2nd cent. CE - 2nd cent. CE)

8.2. 2 And the police captain Herod and his father Niketas met him and removed him into their carriage, and sat by his side trying to persuade him and saying: "But what harm is it to say, `Lord Caesar,' and to offer sacrifice, and so forth, and to be saved?" But he at first did not answer them, but when they continued he said: "I am not going to do what you counsel me.
33. Cassius Dio, Roman History, 65.7.2 (2nd cent. CE - 3rd cent. CE)

34. Clement of Alexandria, Extracts From The Prophets, 24 (2nd cent. CE - 3rd cent. CE)

35. Clement of Alexandria, Exhortation To The Greeks, 4.49.1 (2nd cent. CE - 3rd cent. CE)

36. Pliny The Younger, Letters, 10.76, 10.96.2-10.96.3, 10.96.5-10.96.6 (2nd cent. CE - 2nd cent. CE)

37. Pliny The Younger, Letters, 10.76, 10.96.2-10.96.3, 10.96.5-10.96.6 (2nd cent. CE - 2nd cent. CE)

38. Tertullian, To The Heathen, 1.17.2-1.17.3 (2nd cent. CE - 3rd cent. CE)

39. Tertullian, Apology, 21.24, 35.3-35.13 (2nd cent. CE - 3rd cent. CE)

40. Theophilus, To Autolycus, 1.11 (2nd cent. CE - 3rd cent. CE)

1.11. Wherefore I will rather honour the king [than your gods], not, indeed, worshipping him, but praying for him. But God, the living and true God, I worship, knowing that the king is made by Him. You will say, then, to me, Why do you not worship the king? Because he is not made to be worshipped, but to be reverenced with lawful honour, for he is not a god, but a man appointed by God, not to be worshipped, but to judge justly. For in a kind of way his government is committed to him by God: as He will not have those called kings whom He has appointed under Himself; for king is his title, and it is not lawful for another to use it; so neither is it lawful for any to be worshipped but God only. Wherefore, O man, you are wholly in error. Accordingly, honour the king, be subject to him, and pray for him with loyal mind; for if you do this, you do the will of God. For the law that is of God, says, My son, fear the Lord and the king, and be not disobedient to them; for suddenly they shall take vengeance on their enemies.
41. Eusebius of Caesarea, Ecclesiastical History, 4.9.1-4.9.3, 5.5.4 (3rd cent. CE - 4th cent. CE)

4.9.1. To Minucius Fundanus. I have received an epistle, written to me by Serennius Granianus, a most illustrious man, whom you have succeeded. It does not seem right to me that the matter should be passed by without examination, lest the men be harassed and opportunity be given to the informers for practicing villainy. 4.9.2. If, therefore, the inhabitants of the province can clearly sustain this petition against the Christians so as to give answer in a court of law, let them pursue this course alone, but let them not have resort to men's petitions and outcries. For it is far more proper, if any one wishes to make an accusation, that you should examine into it. 4.9.3. If any one therefore accuses them and shows that they are doing anything contrary to the laws, do you pass judgment according to the heinousness of the crime. But, by Hercules! If any one bring an accusation through mere calumny, decide in regard to his criminality, and see to it that you inflict punishment.Such are the contents of Hadrian's rescript. 5.5.4. Among these is Apolinarius, who says that from that time the legion through whose prayers the wonder took place received from the emperor a title appropriate to the event, being called in the language of the Romans the Thundering Legion.
42. Anon., The Acts of The Scillitan Martyrs Or The Passion of Speratus And Companions, 2, 6, 8-9, 15

43. Anon., Sententiae Pythagoreorum, 30



Subjects of this text:

subject book bibliographic info
abstinence Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 207
acts of justin and his companions Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 128
acts of the scillitan martyrs Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 128, 129
age, present/eschatological Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
agrapha (sayings of jesus not in new testament) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 459
ailios aristeides Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
alexander severus Ando, Imperial Ideology and Provincial Loyalty in the Roman Empire (2013) 227
alexandria, alexandrian Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 124
ambrose Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 119
angels Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
antioch (syrian) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
antithesis Wilson, The Sentences of Sextus (2012) 60
aphorism Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 48
apocalyptic, discourse Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
apostle paul Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 105
appian, on tributum capitis Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
aquilinus Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 129
aramaic Katzoff, On Jews in the Roman World: Collected Studies (2019) 131
asceticism Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 48, 117, 119, 124, 130, 207
asia (roman province) Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 174
asterius of amasia Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 124
asterius the sophist Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 124
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 105
austerity Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 119, 207
autarky Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 207
babatha archive, census return in Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
basil of caesarea Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130
bishop Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
bishops, as vicars of christ Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 137
blood Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
body, head Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
body, shoulders Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
brevity Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 207
byrskog, s. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 82
caesar Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224; Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 77
caesars, roman Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 174, 176
caesars denarius Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 48, 117, 118, 119, 124, 130, 207
captive Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
catholicos Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
census, and taxes Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
census, of population Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
censuses Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
christ Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 179
christianisation Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 117
church Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
cittinus Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 128, 129
claudius Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 174
claudius apollinaris Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
clement of alexandria Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 124
coinage, as imperial prerogative Ando, Imperial Ideology and Provincial Loyalty in the Roman Empire (2013) 227
community, qumran Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
confession, legal status of Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 129
consolation Wilson, The Sentences of Sextus (2012) 60
coptic Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 124
creator Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 105
cynics Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130
death Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224; Wilson, The Sentences of Sextus (2012) 60
deposits Wilson, The Sentences of Sextus (2012) 60
desire Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
diodoros sikeliotes Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
dion of prousa Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
donata Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 128, 129
dualism Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 117, 119, 124, 207
egypt Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 124
egyptian Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
eleazar (son of high-priest ananias) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
elites Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
empire, roman Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
epictetus Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130, 207
epiktetos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
eschatology Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 179
essenes Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130
estates, private Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
estates, public Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
eusebios Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 174
father, title Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 82
father, heavenly Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 179
felicitas Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 129
felix Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 129; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
fiscus iudaicus Ganzel and Holtz, Contextualizing Jewish Temples (2020) 162
food Wilson, The Sentences of Sextus (2012) 60
fourth philosophy (josephus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
galilee Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
generosa Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 129
gentile Katzoff, On Jews in the Roman World: Collected Studies (2019) 131
godlikeness Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 118
gods Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
golan Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
gospel of thomas Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 459
gospels, as historical sources Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 284
gospels, evidence for tributum capitis in Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
greed Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
hadrian Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 174
half-shekel tax Ganzel and Holtz, Contextualizing Jewish Temples (2020) 162
hasmoneans Ganzel and Holtz, Contextualizing Jewish Temples (2020) 162
hellenisation Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 117
herod antipas, coins of Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 109
herod antipas Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 109
herodians Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 109
high (chief) priest Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
honor Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 128
husband Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 118
identity Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
idolatry Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
ignatius Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 179
images, ban against Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 109
imago dei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 105
imago trinitatis Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 105
imperial cults Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
instructor, title Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 82
januaria Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 129
jerusalem Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 109
jesus, agrapha (sayings of jesus not in new testament) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 459
jesus, christ Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
jesus, discourses of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 82
jesus, in relation to the temple Ganzel and Holtz, Contextualizing Jewish Temples (2020) 162
jesus, on the temple tax Ganzel and Holtz, Contextualizing Jewish Temples (2020) 162
jesus Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 217; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 179
jesus christ Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 105; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 48, 117, 118, 119, 124, 130, 207; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 284
jesus logia Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 48
jesus movement Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 284
jesus of nazareth Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 174
jews Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 174
joazar (son of boethus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
john (the baptist) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
john climacus Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130
john the baptist Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 109
josephus, on judea, tributum soli in Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
josephus Legaspi, Wisdom in Classical and Biblical Tradition (2018) 217; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
judaea (roman province; see also yehud) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
judaism Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 48
judea (jewish palestine), and provincial taxes Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
judea (jewish palestine), taxation of, under governors Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
judea (jewish palestine), tributum capitis (poll tax) in Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
judea (jewish palestine), tributum soli in Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
king, submission to Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 137
king Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
kingdom of god Legaspi, Wisdom in Classical and Biblical Tradition (2018) 217
laetantius Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 129
lamb, slaughtered Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
land tenancy, hired workers Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
landowners, tenants Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
laughter Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 207
love Wilson, The Sentences of Sextus (2012) 60
love of god Wilson, The Sentences of Sextus (2012) 60
luke Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
marcellinus Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 105
marius victorinus Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 105
martyrdom Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
martyrs, meaning of term Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 128
matthew, on the pharisees Ganzel and Holtz, Contextualizing Jewish Temples (2020) 162
matthew, on the temple tax Ganzel and Holtz, Contextualizing Jewish Temples (2020) 162
messiah Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
messianic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
minicius fundanus, c. Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 174
moderation Wilson, The Sentences of Sextus (2012) 60
monasticism Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130, 207
money Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 119
musonius Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130
nag hammadi Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 124
nartzalus Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 128, 129
new jerusalem Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
new testament Legaspi, Wisdom in Classical and Biblical Tradition (2018) 217; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
newsom, carol Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
passion of perpetua and felicitas Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 129
paul, as source on authority Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 128
paul, as source on nature of church Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 129
paul, influence Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 128, 129
pelagius Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 137
peristasis catalogues Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 179
perpetua Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 129
peter (cephas, simon –) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
pharisees, and the temple tax Ganzel and Holtz, Contextualizing Jewish Temples (2020) 162
pharisees, in matthew Ganzel and Holtz, Contextualizing Jewish Temples (2020) 162
pharisees Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 109; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
philo Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130
pilate Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 109
platonism Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 48
pliny the younger Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 174
plutarch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
pontius pilate Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
postponement of baptism Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1456
poverty Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 118, 119, 130
power Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
property Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 207
pseudo-basil Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130, 207
pythagoras and pythagoreans, gospel of thomas and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 459
pythagoreanism Wilson, The Sentences of Sextus (2012) 60
pythagoreans Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 48, 117
quirinius Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
rent Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
renunciation Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 207
revolt/war, under nero (great ~) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
rhetoric, rhetorical Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
righteousness Wilson, The Sentences of Sextus (2012) 60
roman empire, unity of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
rufinus Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 119, 124
sabbath Katzoff, On Jews in the Roman World: Collected Studies (2019) 131
satan Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
saturday Katzoff, On Jews in the Roman World: Collected Studies (2019) 131
self-discipline Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 207
self-sufficiency Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
self-sufficienty Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130, 207
servant Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
sicarii Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
silence Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 207
similitudo Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 105
slaves Wilson, The Sentences of Sextus (2012) 60
social injustice Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
stoicism Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130
subjection, of men to ruler Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 137
subjection Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 137
syriac Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
tax Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 224
taxation, capitation tax Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
taxation, land tribute Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
taxation, rates Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
taxation Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
taxes, poll tax (tributum capitis), in gospels Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
taxes, poll tax (tributum capitis) Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
taxes, provincial, and judea Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
taxes Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 109; Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 137
teacher, διδάσκαλος Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 82
the body Wilson, The Sentences of Sextus (2012) 60
the soul Wilson, The Sentences of Sextus (2012) 60
the world Wilson, The Sentences of Sextus (2012) 60
theudas Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
tiberius (emperor) Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
tiberius ii Ando, Imperial Ideology and Provincial Loyalty in the Roman Empire (2013) 227
tithes' Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 131
trajan Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 174
tributum capitis, as poll tax, and census of population Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
two way document Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 179
two ways Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 179
ulpian, and census Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 223
virtue Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130
wealth, accumulation of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
wealth, pursuit of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
wealth Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 117, 119, 130, 207
wife Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 118
wisdom, in gospels Legaspi, Wisdom in Classical and Biblical Tradition (2018) 217
wordiness Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 207
world view Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 217
zealot, zealots Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
zimmermann, a.f. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 82