| New Testament, Acts, 1 |
Levison (2009), Filled with the Spirit, 351, Levine Allison and Crossan (2006), The Historical Jesus in Context, 18, 19, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 22, 25, 47, Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 148, Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 219, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 323, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 168, 207, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 196, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 23, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 189, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 199, 315, 316, 324, 556, 586, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 115, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.409, 553, 609, Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5.1, Spielman (2020), Jews and Entertainment in the Ancient World. 1, Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World.52, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.89 |
| New Testament, Acts, 1.1 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 221, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 175, 176, 177, 187, Crabb (2020), Luke/Acts and the End of History, 124, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114, 115, 201, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 125, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, 43, Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 275, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 74, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 186, 187, 190, 191, 193, 195, 197, 200, Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 307, Horkey (2019), Cosmos in the Ancient World, 289, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1455, 381, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.479, 551, 553, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables161, Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives213, 95, 96, Allison (2018), 4 Baruch, 245, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72 |
| New Testament, Acts, 1.1-4a |
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190, 197 |
| New Testament, Acts, 1.2 |
Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 27, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 176, 177, 187, Crabb (2020), Luke/Acts and the End of History, 258, 323, 351, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114, 115, 201, deSilva (2022), Ephesians, 47, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 125, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 173, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, 43, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 186, 189, 190, 191, 193, 197, 200, Horkey (2019), Cosmos in the Ancient World, 289, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1455, 381, Allison (2018), 4 Baruch, 410, 441, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72 |
| New Testament, Acts, 1.2.11 |
Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 126 |
| New Testament, Acts, 1.3 |
Levison (2009), Filled with the Spirit, 311, Schwartz (2008), 2 Maccabees, 307, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 117, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 27, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 176, 177, 187, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 129, Crabb (2020), Luke/Acts and the End of History, 202, 321, 322, 323, 324, 326, 350, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 354, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 114, 115, 201, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 182, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 103, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, 43, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, 621, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 186, 190, 191, 193, 194, 197, 200, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 381, Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus.110, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72 |
| New Testament, Acts, 1.3-4a |
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 191 |
| New Testament, Acts, 1.3a |
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 191 |
| New Testament, Acts, 1.4 |
Levison (2009), Filled with the Spirit, 311, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 27, Crabb (2020), Luke/Acts and the End of History, 190, 321, 322, 323, 324, 326, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114, 115, 201, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, Alikin (2009), The Earliest History of the Christian Gathering, 60, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 194, 195, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, 43, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 561, 622, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 186, 190, 191, 192, 193, 194, 197, 200, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 265, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 381, 559, 560, 754, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 119 |
| New Testament, Acts, 1.4a |
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190 |
| New Testament, Acts, 1.4b |
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 194, 199 |
| New Testament, Acts, 1.4b-5 |
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190, 191, 192, 193, 195, 196 |
| New Testament, Acts, 1.5 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 238, 89, Levison (2009), Filled with the Spirit, 361, Keener(2005), First-Second Corinthians, 103, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 27, Crabb (2020), Luke/Acts and the End of History, 190, 321, 322, 323, 324, 325, 326, 349, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114, 115, 201, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 299, 300, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, 43, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 548, 560, 561, 562, 568, 578, 621, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 186, 190, 191, 192, 193, 194, 197, 199, 200, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 182, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.335, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1131, 381, 558, 559, 560, 561, 577, 754, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation105, 144, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 20, 21, 27, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72 |
| New Testament, Acts, 1.5.8 |
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 115 |
| New Testament, Acts, 1.6 |
Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 81, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 27, Crabb (2020), Luke/Acts and the End of History, 120, 131, 188, 190, 310, 311, 321, 322, 323, 324, 326, 347, 89, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 181, 218, 56, 58, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 699, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114, 115, 201, deSilva (2022), Ephesians, 95, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 194, 195, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 186, 190, 191, 194, 199, 200, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 381, 559, 560, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.218, 228, 451, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation105, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 36 |
| New Testament, Acts, 1.6b |
Crabb (2020), Luke/Acts and the End of History, 118, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 199 |
| New Testament, Acts, 1.7 |
Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 81, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 369, Stuckenbruck (2007), 1 Enoch 91-108, 227, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 27, Crabb (2020), Luke/Acts and the End of History, 120, 121, 122, 123, 131, 188, 190, 302, 310, 321, 322, 323, 324, 326, 346, 347, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 181, 218, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114, 115, 201, deSilva (2022), Ephesians, 95, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 186, 190, 191, 194, 195, 199, 200, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 381, 559, 560, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.218, 228, 451, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 36 |
| New Testament, Acts, 1.08 |
Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 125 |
| New Testament, Acts, 1.8 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 354, 89, Levison (2009), Filled with the Spirit, 268, 337, 361, Keener(2005), First-Second Corinthians, 35, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 27, Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 213, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 234, 90, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 336, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 120, 188, 190, 246, 262, 310, 321, 322, 323, 324, 326, 8, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 170, 181, 218, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114, 115, 116, 201, 95, deSilva (2022), Ephesians, 165, 47, 95, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 130, 306, 307, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 366, 566, 607, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 186, 190, 191, 194, 195, 199, 200, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 381, 557, 559, 560, 577, 580, 581, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.180, 490, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.218, 228, 451, Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation.237, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts134, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances66, Allison (2018), 4 Baruch, 31, 390, 441, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 36, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67 |
| New Testament, Acts, 1.8.22 |
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114 |
| New Testament, Acts, 1.8b |
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 193 |
| New Testament, Acts, 1.9 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 663, Schwartz (2008), 2 Maccabees, 163, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 24, 26, Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255, deJauregui (2010), Orphism and Christianity in Late Antiquity, 334, Crabb (2020), Luke/Acts and the End of History, 310, 321, 322, 323, 324, 326, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218, 56, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 201, deSilva (2022), Ephesians, 95, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 173, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 325, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 220, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.486, 490, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 451, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.81, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 36 |
| New Testament, Acts, 1.10 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 222, Schwartz (2008), 2 Maccabees, 163, Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 242, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 24, deJauregui (2010), Orphism and Christianity in Late Antiquity, 334, Crabb (2020), Luke/Acts and the End of History, 310, 321, 322, 323, 324, 326, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, 218, 56, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 201, 40, deSilva (2022), Ephesians, 95, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 332, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 325, 366, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 220, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.486, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 296, 451, 488, Allison (2018), 4 Baruch, 202, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 36 |
| New Testament, Acts, 1.11 |
Schwartz (2008), 2 Maccabees, 163, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 24, deJauregui (2010), Orphism and Christianity in Late Antiquity, 334, Crabb (2020), Luke/Acts and the End of History, 191, 302, 308, 309, 310, 321, 322, 323, 324, 326, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, 218, 56, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 201, 207, deSilva (2022), Ephesians, 95, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57, 58, 59, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 71, Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 173, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 332, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 325, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 220, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.213, 486, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 296, 451, 488, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.81, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation71, Allison (2018), 4 Baruch, 202, 410, 443, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 36 |
| New Testament, Acts, 1.12 |
Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 443, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 119, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 115, Huttner (2013), Early Christianity in the Lycus Valley, 207, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 195, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, 36, Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 332, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 325, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 182, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation71, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015220, Allison (2018), 4 Baruch, 443 |
| New Testament, Acts, 1.13 |
Brooten (1982), Women Leaders in the Ancient Synagogue, 261, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 113, 114, 146, 226, 41, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 115, Alikin (2009), The Earliest History of the Christian Gathering, 51, 55, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 246, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, 36, 43, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 325, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 407, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 182, 46, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.575, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation63 |
| New Testament, Acts, 1.14 |
Brooten (1982), Women Leaders in the Ancient Synagogue, 261, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 325, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 227, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 177, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105, 115, Alikin (2009), The Earliest History of the Christian Gathering, 247, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 124, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 325, 595, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 216, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 182, 321, 46, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 105, 107, 141, 220, 63, 73, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015231, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 71, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 151, 29 |
| New Testament, Acts, 1.15 |
Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 148, Crabb (2020), Luke/Acts and the End of History, 349, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 208, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 192, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 46, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 1.16 |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 130, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Crabb (2020), Luke/Acts and the End of History, 160, 207, 263, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 68, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 106, 118, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, 94, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 569, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 265, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 46, 75, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.183, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 31, 41, 42 |
| New Testament, Acts, 1.16.21 |
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118 |
| New Testament, Acts, 1.17 |
Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 145, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 97, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186, 196, Crabb (2020), Luke/Acts and the End of History, 207, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, 94, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 46, 75, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Levison (2023), The Greek Life of Adam and Eve.484, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42 |
| New Testament, Acts, 1.17, |
Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 121 |
| New Testament, Acts, 1.18 |
Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 97, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 177, Crabb (2020), Luke/Acts and the End of History, 207, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 341, Huttner (2013), Early Christianity in the Lycus Valley, 217, 219, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, 94, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 322, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 194, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 164, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 366, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 30, 35, 46, 75, 76, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 167 |
| New Testament, Acts, 1.19 |
Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 97, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 177, Crabb (2020), Luke/Acts and the End of History, 207, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, 94, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 322, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 164, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 30, 46, 75, Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 38, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 167 |
| New Testament, Acts, 1.20 |
Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 97, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Crabb (2020), Luke/Acts and the End of History, 207, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 68, Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 303, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, 94, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 317, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 334, 602, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 46, 75, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context273, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42 |
| New Testament, Acts, 1.21 |
Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 113, 157, 97, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Crabb (2020), Luke/Acts and the End of History, 347, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 235, 329, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 22, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 189, 249, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 46, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation104, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Allison (2018), 4 Baruch, 440, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 1.22 |
Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 113, 97, Crabb (2020), Luke/Acts and the End of History, 304, 351, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 235, 329, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 262, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 621, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 188, 189, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 189, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 46, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.8, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29, Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 270 |
| New Testament, Acts, 1.22a |
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 190 |
| New Testament, Acts, 1.23 |
Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 97, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 293, Huttner (2013), Early Christianity in the Lycus Valley, 206, 207, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 46, 61, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation141, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, 220, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 1.24 |
Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 97, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 72, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 595, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 46, 61, Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 217, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 141, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 1.25 |
Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 97, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 366, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 136, 30, 46, 61, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 1.26 |
Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 38, Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 145, Keener(2005), First-Second Corinthians, 124, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 775, Crabb (2020), Luke/Acts and the End of History, 161, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203, 312, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 30, 46, 61, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.522, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015125, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 41, 42, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 01/01/1900__2.22.00 |
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| New Testament, Acts, 01/01/1900__2.26.00 |
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| New Testament, Acts, 2 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 237, 351, 354, 362, 64, 66, 68, 69, 71, 72, 87, 90, Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 266, 99, Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 135, Levison (2009), Filled with the Spirit, 318, 323, 334, 341, Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 148, Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 213, Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 84, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 335, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 455, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 334, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 118, 128, 308, 323, 326, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 103, 202, 207, 209, 39, 57, 58, 66, 93, Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 180, Esler (2000), The Early Christian World, 702, 740, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 164, 95, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 241, 256, 262, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 10, 15, 17, 191, 192, 193, 194, 195, 198, 199, 202, 203, 204, 207, 208, 26, 27, 32, 33, 37, 38, 39, 40, 41, 43, 8, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 199, 315, 316, 318, 323, 556, 557, 558, 559, 560, 561, 564, 586, 590, 605, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 115, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 193, 200, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 558, 833, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.212, 553, 609, Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5.2, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 354, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.89, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances341, Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 56 |
| New Testament, Acts, 2.1 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 333, 339, 363, 63, 66, 67, 70, 71, Levison (2009), Filled with the Spirit, 231, 336, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101, 147, Humfress (2007), Oppian\s Halieutica: Charting a Didactic Epic, 135, Schwartz (2008), 2 Maccabees, 436, Crabb (2020), Luke/Acts and the End of History, 351, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 207, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 100, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 43, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 558, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 192, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.331, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, 754, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation104, 105, 73, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29, Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 269, 270 |
| New Testament, Acts, 2.2 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 333, 339, 346, 363, 63, 66, 67, 69, 70, 71, Levison (2009), Filled with the Spirit, 231, 336, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Humfress (2007), Oppian\s Halieutica: Charting a Didactic Epic, 135, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 226, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118, 207, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 100, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 43, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 367, 558, 578, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.331, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, 754, Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5.120, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.180, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.295, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation104, 105, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29, Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 269, 270 |
| New Testament, Acts, 2.3 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 333, 339, 363, 63, 66, 67, 70, 71, 83, Levison (2009), Filled with the Spirit, 231, 329, 336, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Humfress (2007), Oppian\s Halieutica: Charting a Didactic Epic, 135, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 19, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 226, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 207, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 100, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 43, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 558, 578, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.331, 341, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, 754, Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5.120, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.180, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.105, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation104, 105, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29, Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 269, 270 |
| New Testament, Acts, 2.4 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 333, 339, 362, 363, 63, 66, 67, 70, 71, 83, 89, Levison (2009), Filled with the Spirit, 231, 323, 329, 336, 337, 67, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Humfress (2007), Oppian\s Halieutica: Charting a Didactic Epic, 135, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 173, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 208, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 100, Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 279, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, Alikin (2009), The Earliest History of the Christian Gathering, 247, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 271, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 17, 190, 191, 198, 199, 203, 204, 207, 34, 40, 41, 5, 87, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 43, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 367, 558, 561, 578, 583, 595, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 129, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.331, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, 560, 572, 754, Levison (2023), The Greek Life of Adam and Eve.907, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation104, 105, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29, Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 269, 270 |
| New Testament, Acts, 2.5 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 333, 339, 63, 66, 67, 70, 71, Levison (2009), Filled with the Spirit, 231, 336, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 77, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 169, 182, Levine (2005), The Ancient Synagogue, The First Thousand Years, 57, Esler (2000), The Early Christian World, 81, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 260, 278, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 195, 196, 203, 204, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 367, 558, 588, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.213, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29, 60, 67, Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 269, 270 |
| New Testament, Acts, 2.5a |
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.213 |
| New Testament, Acts, 2.5b |
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.213 |
| New Testament, Acts, 2.6 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 333, 339, 346, 63, 66, 67, 69, 70, 71, Levison (2009), Filled with the Spirit, 231, 336, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 169, 182, Levine (2005), The Ancient Synagogue, The First Thousand Years, 57, Esler (2000), The Early Christian World, 81, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, 308, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 191, 32, 33, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 607, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29 |
| New Testament, Acts, 2.7 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 333, 339, 63, 66, 67, 70, 71, Levison (2009), Filled with the Spirit, 231, 336, 350, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 169, 182, Levine (2005), The Ancient Synagogue, The First Thousand Years, 57, Esler (2000), The Early Christian World, 81, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 71, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, 308, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, Allison (2018), 4 Baruch, 344, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29 |
| New Testament, Acts, 2.8 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 333, 339, 63, 66, 67, 70, 71, Levison (2009), Filled with the Spirit, 231, 336, 350, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 169, 182, Levine (2005), The Ancient Synagogue, The First Thousand Years, 57, Esler (2000), The Early Christian World, 81, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, 308, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, 29, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 19, 191, 20, 32, 33, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29 |
| New Testament, Acts, 2.9 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 333, 339, 63, 66, 67, 70, 71, Levison (2009), Filled with the Spirit, 231, 336, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 147, Feldman (2006), Judaism and Hellenism Reconsidered, 21, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 219, Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 135, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 169, 182, Levine (2005), The Ancient Synagogue, The First Thousand Years, 57, 82, Esler (2000), The Early Christian World, 332, 81, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, 29, Huttner (2013), Early Christianity in the Lycus Valley, 82, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 194, 195, 32, 33, 37, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 566, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 302, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.213, Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century.65, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29, Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 111 |
| New Testament, Acts, 2.10 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 333, 339, 63, 66, 67, 70, 71, Levison (2009), Filled with the Spirit, 231, 336, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 147, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158, Feldman (2006), Judaism and Hellenism Reconsidered, 21, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 219, Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 135, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 169, 182, Levine (2005), The Ancient Synagogue, The First Thousand Years, 56, 57, 82, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, 29, Huttner (2013), Early Christianity in the Lycus Valley, 82, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 194, 195, 32, 33, 44, 45, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 566, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 302, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.213, Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century.65, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67, Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 111 |
| New Testament, Acts, 2.11 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 333, 339, 362, 63, 66, 67, 70, 71, 86, Levison (2009), Filled with the Spirit, 231, 336, 355, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Goodman (2006), Judaism in the Roman World: Collected Essays, 101, Feldman (2006), Judaism and Hellenism Reconsidered, 21, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 219, Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 135, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 169, 182, Levine (2005), The Ancient Synagogue, The First Thousand Years, 57, 82, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 262, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, Huttner (2013), Early Christianity in the Lycus Valley, 82, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 190, 191, 194, 195, 203, 32, 33, 39, 44, 45, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 367, 566, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 11, 302, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century.65, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015142, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29, Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 111 |
| New Testament, Acts, 2.12 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 333, 339, 63, 66, 67, 70, 71, Levison (2009), Filled with the Spirit, 231, 336, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 219, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 163, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 200, 201, 39, 44, 45, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, Allison (2018), 4 Baruch, 344, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29 |
| New Testament, Acts, 2.13 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 333, 339, 63, 66, 67, 70, 71, 85, Levison (2009), Filled with the Spirit, 231, 334, 336, 6, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 219, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 302, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 163, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 200, 201, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 367, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 389, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.294, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 27, 28, 29, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 23 |
| New Testament, Acts, 2.14 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 87, Levison (2009), Filled with the Spirit, 324, 331, 349, 358, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Keener(2005), First-Second Corinthians, 124, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 129, 190, 193, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, 190, deSilva (2022), Ephesians, 77, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 302, 308, 76, Alikin (2009), The Earliest History of the Christian Gathering, 209, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 163, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 269, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 367, 628, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, 380, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.212, 213, 214, 217, 218, Levison (2023), The Greek Life of Adam and Eve.907, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.294, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation139, 141, 142, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Allison (2018), 4 Baruch, 428, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29, 60, 67 |
| New Testament, Acts, 2.15 |
Levison (2009), Filled with the Spirit, 324, 334, 336, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 153, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 129, 190, 193, 348, 350, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, 190, deSilva (2022), Ephesians, 77, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 302, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 163, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 322, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 43, 44, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, 380, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.294, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation139, 141, 73, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37, 48, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 2.16 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 324, 336, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Stuckenbruck (2007), 1 Enoch 91-108, 160, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 83, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 129, 190, 193, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, 190, deSilva (2022), Ephesians, 77, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 302, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 163, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 322, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 317, 323, 334, 336, 569, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 266, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, 380, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation139, 141, 144, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.17 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 362, Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 133, Levison (2009), Filled with the Spirit, 232, 270, 336, 349, 363, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 919, Stuckenbruck (2007), 1 Enoch 91-108, 160, 697, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 83, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Kitzler (2015), From \Passio Perpetuae\ to \Acta Perpetuae\, 18, 32, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 62, 79, Crabb (2020), Luke/Acts and the End of History, 10, 124, 129, 132, 190, 191, 193, 306, 307, 324, 325, 351, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, 190, Esler (2000), The Early Christian World, 1056, 1057, 1061, 1062, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 37, deSilva (2022), Ephesians, 77, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 88, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 105, 112, 56, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 302, 308, 76, Alikin (2009), The Earliest History of the Christian Gathering, 171, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 163, 165, 84, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 322, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 203, 204, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 111, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 122, 123, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 315, 317, 323, 334, 335, 336, 337, 367, 588, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 93, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 242, 243, 244, 249, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, 380, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 563, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.440, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.12, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation139, 141, 142, 47, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015225, 226, 227, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context254, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 2.18 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 362, Levison (2009), Filled with the Spirit, 232, 270, 336, 349, 363, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Stuckenbruck (2007), 1 Enoch 91-108, 160, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 83, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Kitzler (2015), From \Passio Perpetuae\ to \Acta Perpetuae\, 18, 32, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 62, 79, Crabb (2020), Luke/Acts and the End of History, 129, 132, 186, 190, 191, 193, 306, 307, 351, Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 199, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, 190, Esler (2000), The Early Christian World, 1056, 1057, 1061, 1062, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 37, deSilva (2022), Ephesians, 77, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 302, 308, 76, Alikin (2009), The Earliest History of the Christian Gathering, 171, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 105, 120, 163, 165, 84, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 322, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 203, 204, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 111, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 122, 123, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 317, 323, 334, 335, 336, 337, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 109, 93, 97, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, 380, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 563, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.12, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation139, 141, 145, 47, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 2.19 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 44, Levison (2009), Filled with the Spirit, 270, 336, 349, 363, 364, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Stuckenbruck (2007), 1 Enoch 91-108, 160, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 83, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 62, 79, Crabb (2020), Luke/Acts and the End of History, 129, 132, 190, 191, 193, 306, 307, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, 190, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 37, deSilva (2022), Ephesians, 77, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 302, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 163, 165, 84, 91, Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 108, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 322, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239, 263, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 203, 204, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 122, 123, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 317, 323, 334, 335, 336, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 563, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.12, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation139, 141, 47, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.20 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 44, Levison (2009), Filled with the Spirit, 270, 336, 349, 363, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Stuckenbruck (2007), 1 Enoch 91-108, 160, 267, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 83, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 62, 79, Crabb (2020), Luke/Acts and the End of History, 129, 132, 190, 191, 193, 306, 307, 351, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, 190, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, deSilva (2022), Ephesians, 77, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 302, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 163, 165, 84, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 322, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 203, 204, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 317, 323, 334, 336, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 563, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.12, Levison (2023), The Greek Life of Adam and Eve.872, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.166, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation139, 141, 47, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.21 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 270, 336, 349, 363, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Stuckenbruck (2007), 1 Enoch 91-108, 160, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 83, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 62, 79, Crabb (2020), Luke/Acts and the End of History, 129, 132, 190, 191, 193, 306, 307, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 182, 190, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, deSilva (2022), Ephesians, 77, 97, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 302, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 163, 165, 84, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 203, 204, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 317, 323, 334, 336, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 152, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 243, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 563, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.12, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation139, 141, 47, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.22 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 22, 47, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 231, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 15, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 190, 193, 194, 195, 196, 203, 306, 307, 309, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 182, 188, 189, 204, 39, Esler (2000), The Early Christian World, 163, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 260, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 71, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 232, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 257, 263, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103, 116, 118, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.213, 214, Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine158, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Allison (2018), 4 Baruch, 90, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29, 58, 60 |
| New Testament, Acts, 2.22a |
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.214 |
| New Testament, Acts, 2.23 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 231, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 15, Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 245, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 158, 160, 190, 193, 194, 195, 196, 203, 306, 307, 309, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 182, 188, 189, 191, 204, 39, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 711, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 259, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 134, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 100, 203, 265, 308, 64, 72, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 261, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, 85, 86, 87, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 192, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 166, Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 197, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.214, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.28, Levison (2023), The Greek Life of Adam and Eve.729, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts234, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 58 |
| New Testament, Acts, 2.23-24a |
DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 261 |
| New Testament, Acts, 2.24 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 207, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 19, 54, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 15, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 190, 193, 194, 195, 196, 203, 204, 304, 306, 307, 334, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 182, 188, 189, 199, 39, 58, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 100, 203, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, 261, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 315, 323, 367, 622, 634, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.191, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.25 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 19, 54, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 130, 190, 193, 196, 306, 307, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 131, 182, 39, 57, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 124, 84, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, 123, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 53, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 336, 338, 617, 624, 627, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 177, 188, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.26 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 19, 54, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 130, 190, 193, 196, 306, 307, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 131, 182, 39, 57, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, 123, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 53, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 336, 338, 617, 624, 627, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 177, 188, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables509, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Allison (2018), 4 Baruch, 277, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.27 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 188, 27, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 19, 54, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 130, 190, 193, 196, 306, 307, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 103, 131, 182, 39, 57, 58, 59, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84, 91, 92, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, 123, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 53, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 336, 338, 617, 624, 627, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 177, 188, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.28 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 19, 54, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 130, 190, 193, 196, 306, 307, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 131, 182, 39, 57, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 194, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, 123, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 53, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 336, 338, 617, 624, 627, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 108, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 177, 188, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37, Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 228 |
| New Testament, Acts, 2.29 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 58, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 19, 54, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 190, 193, 196, 201, 304, 306, 307, 351, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 131, 182, 39, 57, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 107, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 53, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 328, 367, 624, 627, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 188, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.214, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 2.29a |
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.214 |
| New Testament, Acts, 2.30 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Stuckenbruck (2007), 1 Enoch 91-108, 737, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 19, 54, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 190, 193, 196, 201, 304, 306, 307, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377, 68, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 131, 182, 39, 57, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 103, 203, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, 123, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 53, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 338, 367, 620, 624, 627, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 217, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 188, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.120, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Allison (2018), 4 Baruch, 387, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.31 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, 357, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 19, 54, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 15, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 130, 190, 193, 196, 201, 302, 304, 306, 307, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 131, 182, 39, 57, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 103, 203, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 53, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 338, 367, 624, 627, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 188, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.120, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.32 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 26, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 15, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 132, 190, 193, 196, 201, 304, 306, 307, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 102, 131, 182, 202, 57, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 114, 201, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 100, 103, 203, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 53, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 622, 634, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.120, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.191, 8, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation51, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context209, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.33 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 355, 362, Levison (2009), Filled with the Spirit, 267, 349, 368, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 24, 26, 28, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 15, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 132, 190, 193, 196, 306, 307, 308, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 182, 202, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 201, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 61, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 234, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 111, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 622, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 268, Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 159, 161, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 560, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.191, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context209, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.33b |
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 199 |
| New Testament, Acts, 2.34 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 26, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 328, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 130, 132, 190, 193, 196, 306, 307, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 103, 131, 182, 202, 57, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, deSilva (2022), Ephesians, 95, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 234, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, 123, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 66, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 317, 323, 338, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 194, 195, 243, 246, 249, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 150, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.288, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context209, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.35 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, Levison (2009), Filled with the Spirit, 349, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 26, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 328, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, 87, Crabb (2020), Luke/Acts and the End of History, 129, 130, 132, 190, 193, 196, 306, 307, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 103, 131, 182, 202, 57, 58, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, deSilva (2022), Ephesians, 95, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 234, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, 123, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 66, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 338, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 194, 195, 249, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.288, 495, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context209, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37 |
| New Testament, Acts, 2.36 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 88, McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 207, Levison (2009), Filled with the Spirit, 349, 358, Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 250, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 26, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 129, 131, 132, 190, 193, 196, 207, 302, 306, 307, 328, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 15, 182, 191, 202, Esler (2000), The Early Christian World, 641, 989, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, deSilva (2022), Ephesians, 95, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 259, 260, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 152, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 234, 265, 308, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 210, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 67, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 323, 367, 624, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 413, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 180, 195, 249, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.214, 288, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.27, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation144, 47, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37, Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 134 |
| New Testament, Acts, 2.37 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 87, Levison (2009), Filled with the Spirit, 243, Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 250, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Crabb (2020), Luke/Acts and the End of History, 132, 196, 261, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 191, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 259, 260, 428, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 328, 368, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 751, 753, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.214, 229, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation144, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Allison (2018), 4 Baruch, 348, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 35, 36, 37, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 29 |
| New Testament, Acts, 2.38 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 236, 238, 340, 354, 355, 71, 87, Levison (2009), Filled with the Spirit, 243, 251, 267, 343, 368, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, 355, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 62, 79, 80, Crabb (2020), Luke/Acts and the End of History, 126, 132, 196, 261, 262, 327, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 191, Esler (2000), The Early Christian World, 477, 513, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 112, 131, 137, deSilva (2022), Ephesians, 77, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 247, 259, 260, 278, 428, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 129, 130, 234, 265, 301, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, 67, 71, 81, 83, 89, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 553, 555, 558, 559, 560, 561, 578, 634, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 150, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 249, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 233, 268, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1033, 1330, 1389, 345, 347, 350, 357, 359, 363, 397, 417, 547, 566, 568, 572, 576, 577, 578, 580, 751, 753, 835, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.131, 214, Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation.173, 175, 240, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.316, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation42, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context265, Allison (2018), 4 Baruch, 388, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 20, 21, 29, 35, 36, 37 |
| New Testament, Acts, 2.39 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71, 87, Levison (2009), Filled with the Spirit, 251, 343, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Crabb (2020), Luke/Acts and the End of History, 132, 196, 261, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 191, Esler (2000), The Early Christian World, 477, deSilva (2022), Ephesians, 77, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 428, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 368, 588, 589, 607, 622, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 347, 359, 363, 563, 751, 753, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015225, 226, 227, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context286, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 20, 21, 35, 36, 37 |
| New Testament, Acts, 2.40 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 191, Esler (2000), The Early Christian World, 477, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 121, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 260, 428, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 112, 113, 114, 115, 116, 117, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 269, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 315, 368, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 347, 359, 363, 751, 753, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 20, 21, 35, 36, 37 |
| New Testament, Acts, 2.41 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 93, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Crabb (2020), Luke/Acts and the End of History, 327, 349, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, 191, 223, Esler (2000), The Early Christian World, 477, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 428, Alikin (2009), The Earliest History of the Christian Gathering, 112, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 347, 349, 359, 363, 558, 751, 753, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.214, Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century.75, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 20, 21, 42, 43 |
| New Testament, Acts, 2.42 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Keener(2005), First-Second Corinthians, 97, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 15, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 76, 95, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 75, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 213, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 165, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, 264, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 447, 448, 452, 458, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Esler (2000), The Early Christian World, 477, 480, Grove (2021), Augustine on Memory, 153, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Alikin (2009), The Earliest History of the Christian Gathering, 112, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 595, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.344, 470, 479, Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation.240, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 141, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015226, 264, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185, 233, König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123 |
| New Testament, Acts, 2.42-3.1 |
Esler (2000), The Early Christian World, 138 |
| New Testament, Acts, 2.42-3.21 |
Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118 |
| New Testament, Acts, 2.43 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 75, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 165, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 236, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, 38, Grove (2021), Augustine on Memory, 153, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Alikin (2009), The Earliest History of the Christian Gathering, 112, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 257, 263, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 413, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 258, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.344, 479, Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 191 |
| New Testament, Acts, 2.44 |
Wilson (2012), The Sentences of Sextus, 239, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, 244, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Keener(2005), First-Second Corinthians, 139, 47, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 213, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Corley (2002), Ben Sira\s Teaching on Friendship, 54, Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 242, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 17, 75, Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 129, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 165, 92, Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 207, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, 38, Grove (2021), Augustine on Memory, 153, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 101, 110, 111, 297, 303, 304, Alikin (2009), The Earliest History of the Christian Gathering, 112, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 413, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183, 192, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.269, 344, 479 |
| New Testament, Acts, 2.45 |
Wilson (2012), The Sentences of Sextus, 239, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, 244, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Keener(2005), First-Second Corinthians, 139, 47, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 213, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Corley (2002), Ben Sira\s Teaching on Friendship, 54, Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 242, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 17, 75, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 165, 92, Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 207, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, 38, Grove (2021), Augustine on Memory, 153, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, 303, 304, Alikin (2009), The Earliest History of the Christian Gathering, 112, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 413, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183, 192, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.344, 479 |
| New Testament, Acts, 2.46 |
Wilson (2012), The Sentences of Sextus, 239, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 214, 217, 218, 238, 244, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Keener(2005), First-Second Corinthians, 141, 97, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 25, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Goodman (2006), Judaism in the Roman World: Collected Essays, 147, Corley (2002), Ben Sira\s Teaching on Friendship, 54, Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 76, 95, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 75, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 165, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 447, 448, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, 192, 196, 223, 38, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 227, 228, Esler (2000), The Early Christian World, 480, 707, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, 303, 304, Alikin (2009), The Earliest History of the Christian Gathering, 112, 51, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 368, 413, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 192, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.479, 528, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015264, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 35, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185, 233, König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123 |
| New Testament, Acts, 2.47 |
Wilson (2012), The Sentences of Sextus, 239, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 214, 217, 218, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 147, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Goodman (2006), Judaism in the Roman World: Collected Essays, 147, Schwartz (2008), 2 Maccabees, 480, Corley (2002), Ben Sira\s Teaching on Friendship, 54, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 75, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 165, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, 196, 223, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Alikin (2009), The Earliest History of the Christian Gathering, 112, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 413 |
| New Testament, Acts, 3 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 148, Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 213, Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 84, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 128, Esler (2000), The Early Christian World, 702, 740, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 23, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 241, 242, 243, 249, 254, 255, 256, 257, 258, 264, 265, 272, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 314, 315, 316, 323, 324, 586, 622, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 193, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.330, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.553, 609, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.89 |
| New Testament, Acts, 3.0 |
Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 198 |
| New Testament, Acts, 3.1 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 5, Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 35, 47, Levison (2009), Filled with the Spirit, 322, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 217, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Gera (2014), Judith, 302, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 295, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129, Crabb (2020), Luke/Acts and the End of History, 191, 348, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 186, Levine (2005), The Ancient Synagogue, The First Thousand Years, 168, 546, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 227, 228, Esler (2000), The Early Christian World, 136, 155, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, 68, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.269, 528, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.37, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 107, 141, 245, 73, 74, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 35 |
| New Testament, Acts, 3.2 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 103, McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 90, Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 18, 5, Levison (2009), Filled with the Spirit, 322, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 295, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129, Crabb (2020), Luke/Acts and the End of History, 191, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5.120, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 141, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015225, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances256, 279, Allison (2018), 4 Baruch, 155 |
| New Testament, Acts, 3.3 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 90, Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 5, Levison (2009), Filled with the Spirit, 322, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 295, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129, Crabb (2020), Luke/Acts and the End of History, 191, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 141 |
| New Testament, Acts, 3.4 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 5, Levison (2009), Filled with the Spirit, 322, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 295, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129, Crabb (2020), Luke/Acts and the End of History, 191, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 259, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 141 |
| New Testament, Acts, 3.5 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 5, Levison (2009), Filled with the Spirit, 322, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 295, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129, Crabb (2020), Luke/Acts and the End of History, 191, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 259, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables105, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 141 |
| New Testament, Acts, 3.6 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Levison (2009), Filled with the Spirit, 320, 322, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 295, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 191, Esler (2000), The Early Christian World, 163, 477, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 129, 130, 307, Alikin (2009), The Earliest History of the Christian Gathering, 275, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103, 126, 144, 157, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 259, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 141, 147, 42, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 175 |
| New Testament, Acts, 3.6a |
Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 219 |
| New Testament, Acts, 3.7 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Levison (2009), Filled with the Spirit, 322, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 295, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129, Crabb (2020), Luke/Acts and the End of History, 191, Alikin (2009), The Earliest History of the Christian Gathering, 275, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 259, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 141, 147 |
| New Testament, Acts, 3.8 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Levison (2009), Filled with the Spirit, 322, Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 295, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129, Crabb (2020), Luke/Acts and the End of History, 191, 262, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 201, Alikin (2009), The Earliest History of the Christian Gathering, 275, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 368, 576, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 259, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 141, 147, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 176 |
| New Testament, Acts, 3.9 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Levison (2009), Filled with the Spirit, 322, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 295, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129, Crabb (2020), Luke/Acts and the End of History, 191, Alikin (2009), The Earliest History of the Christian Gathering, 275, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 141, 147, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 176 |
| New Testament, Acts, 3.10 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Levison (2009), Filled with the Spirit, 322, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 90, Crabb (2020), Luke/Acts and the End of History, 191, Alikin (2009), The Earliest History of the Christian Gathering, 275, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 147, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances257, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 156 |
| New Testament, Acts, 3.11 |
Crabb (2020), Luke/Acts and the End of History, 130, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 117, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 147, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 32, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 238 |
| New Testament, Acts, 3.12 |
Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 198, Crabb (2020), Luke/Acts and the End of History, 130, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 250, 256, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 115, 144, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.213, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Allison (2018), 4 Baruch, 344, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 32, 60 |
| New Testament, Acts, 3.12-4.13 |
Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196 |
| New Testament, Acts, 3.13 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 368, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, Crabb (2020), Luke/Acts and the End of History, 189, 207, 328, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 259, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 232, 265, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 250, 251, 254, 257, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 65, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 315, 340, 368, 370, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 194, 195, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.286, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.129, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 243, 255, Allison (2018), 4 Baruch, 199, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 32, 59 |
| New Testament, Acts, 3.14 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 122, Crabb (2020), Luke/Acts and the End of History, 189, 207, 328, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 259, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 232, 265, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 257, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 259, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.125, 129, 7, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 243, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 102, 32 |
| New Testament, Acts, 3.15 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, 664, Brooten (1982), Women Leaders in the Ancient Synagogue, 37, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 122, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 15, Crabb (2020), Luke/Acts and the End of History, 189, 196, 207, 252, 304, 328, 334, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 114, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 232, 265, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 257, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 259, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.267, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.129, 8, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 243, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 102, 32 |
| New Testament, Acts, 3.15a |
DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 261 |
| New Testament, Acts, 3.16 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Levison (2009), Filled with the Spirit, 320, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 122, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 189, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 129, 130, 220, 232, 265, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 250, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 259, 260, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 102, 32 |
| New Testament, Acts, 3.17 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 879, Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 58, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 122, Crabb (2020), Luke/Acts and the End of History, 126, 131, 189, 244, 261, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 107, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 260, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 256, 257, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579, 634, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 102, 32 |
| New Testament, Acts, 3.18 |
Levison (2009), Filled with the Spirit, 275, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 879, Stuckenbruck (2007), 1 Enoch 91-108, 712, Crabb (2020), Luke/Acts and the End of History, 189, 261, 302, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 118, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239, 245, 246, 250, 257, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 265, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Allison (2018), 4 Baruch, 304, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 32 |
| New Testament, Acts, 3.19 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, 361, 879, Crabb (2020), Luke/Acts and the End of History, 126, 189, 244, 261, 262, 327, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 247, 256, 259, 264, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 110, 111, 265, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 246, 250, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579, 634, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.238, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Allison (2018), 4 Baruch, 17, 388, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 32, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183 |
| New Testament, Acts, 3.20 |
Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 124, Crabb (2020), Luke/Acts and the End of History, 128, 189, 191, 261, 302, 346, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 246, 250, 257, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Allison (2018), 4 Baruch, 17, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 32, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183 |
| New Testament, Acts, 3.21 |
Crabb (2020), Luke/Acts and the End of History, 128, 130, 160, 161, 189, 191, 261, 310, 311, 345, 347, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, 118, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 110, 111, 265, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 246, 248, 250, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 578, 579, 602, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 144, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 32, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 309 |
| New Testament, Acts, 3.21b-25 |
Crabb (2020), Luke/Acts and the End of History, 306 |
| New Testament, Acts, 3.22 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76, Crabb (2020), Luke/Acts and the End of History, 189, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 260, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, 76, 78, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 92, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, 123, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 236, 245, 246, 248, 249, 250, 251, 252, 257, 263, 264, 267, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 107, 22, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121, 315, 317, 340, 341, 342, 343, 579, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 180, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.27, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 175, 32, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183 |
| New Testament, Acts, 3.22-4.12 |
Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118 |
| New Testament, Acts, 3.23 |
Crabb (2020), Luke/Acts and the End of History, 189, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 260, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 236, 245, 246, 248, 249, 250, 252, 263, 264, 273, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 107, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121, 317, 340, 341, 342, 343, 579, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 175, 32, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183 |
| New Testament, Acts, 3.24 |
Crabb (2020), Luke/Acts and the End of History, 189, 351, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, 76, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239, 245, 246, 249, 250, 252, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 107, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121, 317, 579, 602, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 32, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183 |
| New Testament, Acts, 3.25 |
Crabb (2020), Luke/Acts and the End of History, 189, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 149, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, 303, 304, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 246, 249, 250, 251, 254, 257, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 107, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121, 317, 342, 343, 344, 369, 579, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 118, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015225, 228, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context249, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 32, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183 |
| New Testament, Acts, 3.26 |
Crabb (2020), Luke/Acts and the End of History, 189, 261, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 104, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 260, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 94, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 117, 118, 119, 120, 122, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 245, 246, 250, 251, 256, 257, 258, 267, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 107, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121, 318, 579, 622, 634, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.286, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, 255, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 32, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183 |
| New Testament, Acts, 3.27 |
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121 |
| New Testament, Acts, 3.28 |
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121 |
| New Testament, Acts, 3.29 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 368, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121 |
| New Testament, Acts, 3.30 |
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121 |
| New Testament, Acts, 3.31 |
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121 |
| New Testament, Acts, 3.32 |
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121 |
| New Testament, Acts, 3.33 |
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121 |
| New Testament, Acts, 3.34 |
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121 |
| New Testament, Acts, 3.35 |
Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 92, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121 |
| New Testament, Acts, 3.36 |
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121 |
| New Testament, Acts, 4 |
Brooten (1982), Women Leaders in the Ancient Synagogue, 47, Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 213, Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 84, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 59, 60, 61, Esler (2000), The Early Christian World, 702, 740, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 23, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 241, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 315, 316, 324, 586, 594, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 193, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.553, 609, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.189, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.89 |
| New Testament, Acts, 4.1 |
Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 58, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 110, Goodman (2006), Judaism in the Roman World: Collected Essays, 129, Schwartz (2008), 2 Maccabees, 189, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 19, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 198, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 156, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 252, 269, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.609, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 4.1f. |
Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 37 |
| New Testament, Acts, 4.2 |
Goodman (2006), Judaism in the Roman World: Collected Essays, 129, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 19, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 156, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 67, 68, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 252, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 108, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible294, 308, Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World.52, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 4.3 |
Nasrallah (2019), Archaeology and the Letters of Paul, 127, Goodman (2006), Judaism in the Roman World: Collected Essays, 129, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 156, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible294, 308, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 4.4 |
Goodman (2006), Judaism in the Roman World: Collected Essays, 129, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 408, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, 223, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 110, 111, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 258, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible294, 308, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century.75, Allison (2018), 4 Baruch, 242, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 29, 30 |
| New Testament, Acts, 4.5 |
Goodman (2006), Judaism in the Roman World: Collected Essays, 129, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 730, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.552, 609, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 4.6 |
Goodman (2006), Judaism in the Roman World: Collected Essays, 129, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 771, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 269, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.546, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 233 |
| New Testament, Acts, 4.7 |
Goodman (2006), Judaism in the Roman World: Collected Essays, 129, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 129, 130, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 115, 144, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 4.8 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 362, Levison (2009), Filled with the Spirit, 244, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 120, 121, 122, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 583, 594, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 58, 59 |
| New Testament, Acts, 4.9 |
Levison (2009), Filled with the Spirit, 244, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 760, Jim (2022), Saviour Gods and Soteria in Ancient Greece, 220, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 232, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 120, 121, 122, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Levison (2023), The Greek Life of Adam and Eve.679, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 58, 59 |
| New Testament, Acts, 4.10 |
Levison (2009), Filled with the Spirit, 244, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Esler (2000), The Early Christian World, 163, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 129, 130, 232, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 120, 121, 122, Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 277, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594, 634, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103, 144, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.129, 53, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation42, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 58, 59 |
| New Testament, Acts, 4.11 |
Levison (2009), Filled with the Spirit, 244, 349, Stuckenbruck (2007), 1 Enoch 91-108, 421, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 232, Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 192, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 120, 121, 122, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 316, 317, 344, 369, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 194, 195, 196, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context186 |
| New Testament, Acts, 4.12 |
Levison (2009), Filled with the Spirit, 244, 320, Crabb (2020), Luke/Acts and the End of History, 160, 162, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 117, 118, Jim (2022), Saviour Gods and Soteria in Ancient Greece, 225, 232, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 232, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 120, 121, 122, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 27, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 413, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1454, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 157 |
| New Testament, Acts, 4.12b |
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 193 |
| New Testament, Acts, 4.13 |
Levison (2009), Filled with the Spirit, 244, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760, Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 95, Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 113, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 119, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 213, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables281, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts257 |
| New Testament, Acts, 4.13b |
Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 95 |
| New Testament, Acts, 4.14 |
Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 117, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 4.15 |
Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 94, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 4.16 |
Crabb (2020), Luke/Acts and the End of History, 191, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 4.17 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 213, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 129, 130, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 100, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.133, 53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 59, 68 |
| New Testament, Acts, 4.18 |
Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 742, 747, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 129, 130, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.133, 53 |
| New Testament, Acts, 4.19 |
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 456, Crabb (2020), Luke/Acts and the End of History, 196, 197, 198, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 203, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.133, 53 |
| New Testament, Acts, 4.20 |
Crabb (2020), Luke/Acts and the End of History, 196, 197, 198, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 203, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.133, 53, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation147 |
| New Testament, Acts, 4.21 |
Crabb (2020), Luke/Acts and the End of History, 196, 197, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.609, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.133, 53, Allison (2018), 4 Baruch, 279, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 176, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 59, 68 |
| New Testament, Acts, 4.22 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 278, Crabb (2020), Luke/Acts and the End of History, 191, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Conybeare (2000), Abused Bodies in Roman Epic, 3, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 4.23 |
Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 806, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 25 |
| New Testament, Acts, 4.24 |
Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 67, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 243, Crabb (2020), Luke/Acts and the End of History, 164, 196, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, 203, 204, 59, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105, Alikin (2009), The Earliest History of the Christian Gathering, 247, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 319, 344, 346, 369, 595, 630, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 217, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 195, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 180, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 105, 141, 25 |
| New Testament, Acts, 4.25 |
Crabb (2020), Luke/Acts and the End of History, 164, 196, 258, 263, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 68, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, 195, 203, 204, 59, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 106, Alikin (2009), The Earliest History of the Christian Gathering, 247, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 123, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 317, 319, 346, 569, 595, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 221, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 195, 260, 261, 262, 263, 264, 265, 266, 267, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 224, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 105, 25, 254, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 59 |
| New Testament, Acts, 4.26 |
Crabb (2020), Luke/Acts and the End of History, 164, 196, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, 195, 203, 204, 59, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 758, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 101, Alikin (2009), The Earliest History of the Christian Gathering, 247, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 123, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 319, 346, 595, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 195, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 105, 25, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 59 |
| New Testament, Acts, 4.27 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 368, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 153, Crabb (2020), Luke/Acts and the End of History, 164, 196, 197, 244, 246, 247, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189, 190, 195, 203, 204, 59, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 756, Alikin (2009), The Earliest History of the Christian Gathering, 247, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 251, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 319, 369, 595, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 195, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1442, 1448, 1473, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.286, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 105, 218, 25, 26, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances417, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 59 |
| New Testament, Acts, 4.28 |
Crabb (2020), Luke/Acts and the End of History, 158, 164, 189, 196, 197, 203, 244, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189, 190, 203, 204, 59, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 134, Alikin (2009), The Earliest History of the Christian Gathering, 247, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 319, 595, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 192, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 195, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 105, 25, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances417, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 59 |
| New Testament, Acts, 4.29 |
Schwartz (2008), 2 Maccabees, 486, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 243, 244, Crabb (2020), Luke/Acts and the End of History, 164, 196, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189, 190, 60, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 806, Alikin (2009), The Earliest History of the Christian Gathering, 247, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 319, 595, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 105, 25, 26, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances417, Allison (2018), 4 Baruch, 102, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 59 |
| New Testament, Acts, 4.30 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 45, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 164, 191, 196, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189, 190, 60, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 129, 130, Alikin (2009), The Earliest History of the Christian Gathering, 247, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 95, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 257, 263, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 319, 595, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 105, 25, 26, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances417, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 59 |
| New Testament, Acts, 4.31 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, Levison (2009), Filled with the Spirit, 231, 351, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189, 190, 60, Alikin (2009), The Earliest History of the Christian Gathering, 247, 51, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 583, 594, 596, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 250, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 105, 25, 26 |
| New Testament, Acts, 4.32 |
Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Keener(2005), First-Second Corinthians, 47, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 213, 327, 346, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Corley (2002), Ben Sira\s Teaching on Friendship, 54, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 75, Schiffman (1983), Testimony and the Penal Code, 174, Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 129, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60, Conybeare (2000), Abused Bodies in Roman Epic, 145, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 110, 111, 297, 303, 304, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 413, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 192, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.479, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.163, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.167, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.157, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 165, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28, Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 229 |
| New Testament, Acts, 4.32-5.11 |
Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 272, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.344 |
| New Testament, Acts, 4.33 |
Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Keener(2005), First-Second Corinthians, 47, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Corley (2002), Ben Sira\s Teaching on Friendship, 54, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 75, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, 303, 304, 306, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 22, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 413, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 249, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.479, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.167, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28 |
| New Testament, Acts, 4.34 |
Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Keener(2005), First-Second Corinthians, 47, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Corley (2002), Ben Sira\s Teaching on Friendship, 54, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 17, 75, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, 303, 304, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 369, 413, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 192, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.479, Levison (2023), The Greek Life of Adam and Eve.546, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28 |
| New Testament, Acts, 4.34-5.2 |
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 147 |
| New Testament, Acts, 4.34-5.11 |
Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 207 |
| New Testament, Acts, 4.35 |
Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Keener(2005), First-Second Corinthians, 47, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 253, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Corley (2002), Ben Sira\s Teaching on Friendship, 54, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 17, 75, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 219, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, 303, 304, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 413, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 192, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.479, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28, Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 143 |
| New Testament, Acts, 4.36 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 327, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 253, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Corley (2002), Ben Sira\s Teaching on Friendship, 54, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 17, 75, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 271, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 219, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 269, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 325, 413, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 192, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.479, 509, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183 |
| New Testament, Acts, 4.37 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 253, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 370, Corley (2002), Ben Sira\s Teaching on Friendship, 54, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 17, 75, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 271, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 413, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 192, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28 |
| New Testament, Acts, 4.41 |
Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 70 |
| New Testament, Acts, 4.42 |
Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 70 |
| New Testament, Acts, 4.i3 |
Levison (2009), Filled with the Spirit, 350, 351 |
| New Testament, Acts, 5 |
Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 133, Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 84, Satlow (2013), The Gift in Antiquity, 236, 237, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 456, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 260, Esler (2000), The Early Christian World, 702, 740, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 389, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 241, 264, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 105, 113, 114, 315, 316, 324, 586, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 193, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.553, 609, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.89 |
| New Testament, Acts, 5.1 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, Levison (2009), Filled with the Spirit, 230, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 193, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 246, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 369, 413, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.480, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.2 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, Levison (2009), Filled with the Spirit, 230, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 246, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 369, 413, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.480, Levison (2023), The Greek Life of Adam and Eve.546, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.3 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, 363, Levison (2009), Filled with the Spirit, 230, 260, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 246, 248, 249, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 413, 582, 596, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.480, Levison (2023), The Greek Life of Adam and Eve.546, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.4 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, Levison (2009), Filled with the Spirit, 260, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 246, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, 307, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 413, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.480, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables486, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.295, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation42, Allison (2018), 4 Baruch, 122, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.5 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, Levison (2009), Filled with the Spirit, 254, 255, 259, 260, 263, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Schwartz (2008), 2 Maccabees, 139, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 246, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, 307, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 413, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.480, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.6 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 479, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 246, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 413, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.480, Levison (2023), The Greek Life of Adam and Eve.971, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Allison (2018), 4 Baruch, 427, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.7 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 479, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 246, 349, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 123, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 369, 413, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Allison (2018), 4 Baruch, 427, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.8 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 479, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 246, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 413, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Allison (2018), 4 Baruch, 427, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.9 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, 363, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 479, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 246, 248, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, 307, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 413, 569, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 243, 248, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances279, Allison (2018), 4 Baruch, 427, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.10 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 479, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 197, 246, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, 307, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 413, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Allison (2018), 4 Baruch, 427, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.11 |
Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 42, Schwartz (2008), 2 Maccabees, 330, Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 214, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Schiffman (1983), Testimony and the Penal Code, 174, 175, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 171, 92, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 170, Crabb (2020), Luke/Acts and the End of History, 197, 246, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 82, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 467, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 413, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 258, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 192, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 30, 31 |
| New Testament, Acts, 5.12 |
Levison (2009), Filled with the Spirit, 255, 322, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Crabb (2020), Luke/Acts and the End of History, 191, 197, 250, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 230, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 105, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 207, Alikin (2009), The Earliest History of the Christian Gathering, 275, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 257, 263, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 258, 267, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine158, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 35, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 238 |
| New Testament, Acts, 5.13 |
Levison (2009), Filled with the Spirit, 255, 322, Schwartz (2008), 2 Maccabees, 480, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Crabb (2020), Luke/Acts and the End of History, 197, 198, 250, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 230, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 207, Alikin (2009), The Earliest History of the Christian Gathering, 275, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 267, 268, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 68, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 238 |
| New Testament, Acts, 5.14 |
Levison (2009), Filled with the Spirit, 255, 322, Schwartz (2008), 2 Maccabees, 480, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 255, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, Crabb (2020), Luke/Acts and the End of History, 197, 250, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 230, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 110, 111, 203, 207, Alikin (2009), The Earliest History of the Christian Gathering, 275, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 413, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 267, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 5.15 |
Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 182, Levison (2009), Filled with the Spirit, 255, 322, 347, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Crabb (2020), Luke/Acts and the End of History, 197, 250, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 207, Alikin (2009), The Earliest History of the Christian Gathering, 275, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 158, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine164 |
| New Testament, Acts, 5.16 |
Levison (2009), Filled with the Spirit, 255, 322, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Crabb (2020), Luke/Acts and the End of History, 197, 250, Alikin (2009), The Earliest History of the Christian Gathering, 275, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 35, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 200, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.131, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine164 |
| New Testament, Acts, 5.17 |
Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 58, Levison (2009), Filled with the Spirit, 255, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 110, Goodman (2006), Judaism in the Roman World: Collected Essays, 129, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, 199, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 747, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 31, 32, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 384, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.302, 552, 609, 656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 452, Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World.12, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.191, 53, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13 |
| New Testament, Acts, 5.18 |
Levison (2009), Filled with the Spirit, 255, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, 199, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 308, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 452, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.191, 53, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13 |
| New Testament, Acts, 5.19 |
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 177, Levison (2009), Filled with the Spirit, 255, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, 199, Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 189, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 308, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 255, 264, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 452, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.191, 53, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances256, 279, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13 |
| New Testament, Acts, 5.20 |
Levison (2009), Filled with the Spirit, 255, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, 199, Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 189, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 216, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239, 255, 264, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 628, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 452, 72, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.191, 53, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13 |
| New Testament, Acts, 5.21 |
Levison (2009), Filled with the Spirit, 255, Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 175, Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 94, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, 199, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239, 255, 269, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 369, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 452, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, 88, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation107, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015225, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13 |
| New Testament, Acts, 5.22 |
Crabb (2020), Luke/Acts and the End of History, 197, 199, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 255, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 452, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13 |
| New Testament, Acts, 5.23 |
Crabb (2020), Luke/Acts and the End of History, 197, 199, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 255, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 192, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 452, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, 88, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13 |
| New Testament, Acts, 5.24 |
Schwartz (2008), 2 Maccabees, 189, Crabb (2020), Luke/Acts and the End of History, 197, 199, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 255, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.609, 656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 452, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13 |
| New Testament, Acts, 5.25 |
Crabb (2020), Luke/Acts and the End of History, 197, 199, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 255, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.161, 452, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13 |
| New Testament, Acts, 5.26 |
Crabb (2020), Luke/Acts and the End of History, 197, 198, 199, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 101, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.609, 656, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 68 |
| New Testament, Acts, 5.27 |
Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 101, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.382, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 59, 60, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.28 |
Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 101, 129, 130, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 59, 60, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.29 |
Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, 198, 304, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 101, 232, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 239, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 59, 60, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.30 |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 70, deJauregui (2010), Orphism and Christianity in Late Antiquity, 278, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 196, 197, 304, Estes (2020), The Tree of Life, 207, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105, Jim (2022), Saviour Gods and Soteria in Ancient Greece, 227, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 259, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 101, 232, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 315, 368, 370, 396, 634, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Levison (2023), The Greek Life of Adam and Eve.519, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Allison (2018), 4 Baruch, 338, 355, 356, 433, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 58, 59, 60, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.31 |
Brooten (1982), Women Leaders in the Ancient Synagogue, 37, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 126, 197, 261, 262, 304, 327, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 112, Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222, 223, 227, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 247, 259, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 101, 232, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 246, 257, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 370, 555, 620, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 186, 85, Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 342, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.267, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context209, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 60, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 157 |
| New Testament, Acts, 5.32 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 354, 363, Levison (2009), Filled with the Spirit, 254, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, 261, 304, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 114, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 101, 232, 306, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 558, 559, 582, 594, 595, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Levison (2023), The Greek Life of Adam and Eve.784, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53, 8, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 60, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.33 |
Schwartz (2008), 2 Maccabees, 139, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 101, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 270, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.656, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.134, 4, 53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 155, 60, 61, 63, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.34 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 54, 64, Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 161, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 110, 189, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 48, 6, 7, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 87, 92, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 31, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 270, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.47, 549, 583, 586, 608, 612, 656, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.134, 4, 53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 155, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.34-6.7 |
Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118 |
| New Testament, Acts, 5.35 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, 199, 327, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 106, 87, 92, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 741, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 270, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.213, 549, 656, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.134, 4, 53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 155, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.36 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, Levine Allison and Crossan (2006), The Historical Jesus in Context, 26, 58, Udoh (2006), To Caesar What Is Caesar\s: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 156, 227, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, 199, 327, 350, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 106, 87, 92, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 741, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 226, 270, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 190, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.376, 549, 572, 656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.329, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.88, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.134, 4, 53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 155, 65, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.37 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 56, Levine Allison and Crossan (2006), The Historical Jesus in Context, 26, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 176, 55, Udoh (2006), To Caesar What Is Caesar\s: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 156, 219, 227, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 125, 197, 199, 327, 350, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 106, 87, 92, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 741, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Capponi (2005), Augustan Egypt: The Creation of a Roman Province, 218, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 71, 72, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 270, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 190, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.549, 564, 656, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables471, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.329, Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 352, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.134, 4, 53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 155, 65, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116, 122 |
| New Testament, Acts, 5.38 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 167, 197, 198, 199, 200, 203, 207, 247, 260, 327, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 106, 87, 92, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 854, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 134, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 314, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 270, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 192, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.427, 549, 554, 555, 603, 610, 612, 617, 656, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables413, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.329, Levison (2023), The Greek Life of Adam and Eve.875, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.134, 4, 53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 155, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.39 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 93, Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 229, Schwartz (2008), 2 Maccabees, 307, deJauregui (2010), Orphism and Christianity in Late Antiquity, 117, Gorain (2019), Language in the Confessions of Augustine, 61, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 158, 167, 197, 198, 199, 200, 203, 207, 247, 260, 327, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 106, 87, 92, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 204, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 134, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 101, 314, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 270, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 122, 123, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 370, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 239, 243, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.549, 656, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.204, 224, 229, 262, 319, 324, 329, 333, 35, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.134, 4, 53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, 155, 63, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.40 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, Goodman (2006), Judaism in the Roman World: Collected Essays, 146, Schwartz (2008), 2 Maccabees, 233, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 129, 130, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.549, 656, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.133, 134, 53, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 13, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116 |
| New Testament, Acts, 5.41 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 206, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 198, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 132, 197, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 25, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 413, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.133, 134, 53, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 138 |
| New Testament, Acts, 5.42 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 217, Keener(2005), First-Second Corinthians, 141, Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 61, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Crabb (2020), Luke/Acts and the End of History, 197, 302, 307, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 228, Esler (2000), The Early Christian World, 707, Alikin (2009), The Earliest History of the Christian Gathering, 51, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 66, 67, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 180, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.133, 134, 53 |
| New Testament, Acts, 5.43 |
Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 92 |
| New Testament, Acts, 5.50 |
Bickerman and Tropper (2007), Studies in Jewish and Christian History, 742 |
| New Testament, Acts, 6 |
Levison (2009), Filled with the Spirit, 231, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 46, Brooten (1982), Women Leaders in the Ancient Synagogue, 47, Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 84, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 450, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 188, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 229, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 270, Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 35, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 27, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 193, 194, 77, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 121, 122, 126, 71, 75, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 315, 316, 586, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.609, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.89, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.130, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts131 |
| New Testament, Acts, 6.1 |
Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 21, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257, Schwartz (2008), 2 Maccabees, 205, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 17, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 220, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186, 187, 190, 2, 221, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1012, Levine (2005), The Ancient Synagogue, The First Thousand Years, 55, Esler (2000), The Early Christian World, 138, 139, 172, 173, 174, Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 458, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 319, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 70, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 110, 111, 297, 303, 304, Alikin (2009), The Earliest History of the Christian Gathering, 71, Huttner (2013), Early Christianity in the Lycus Valley, 192, 193, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 84, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 46, Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 277, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.150, 322, Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus.151, Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century.316, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation141, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015140, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 11, 12, 144, 18, 19, 65 |
| New Testament, Acts, 6.1-8.2 |
Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 18 |
| New Testament, Acts, 6.1-8.3 |
Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 13, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 23 |
| New Testament, Acts, 6.1-8.4 |
Esler (2000), The Early Christian World, 172 |
| New Testament, Acts, 6.1-12.25 |
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 557 |
| New Testament, Acts, 6.2 |
Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 21, Levison (2009), Filled with the Spirit, 351, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 220, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186, 187, 188, 190, 2, 221, Levine (2005), The Ancient Synagogue, The First Thousand Years, 55, Esler (2000), The Early Christian World, 138, 172, 175, 178, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 319, 74, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 110, 111, 297, 303, 304, Alikin (2009), The Earliest History of the Christian Gathering, 47, 71, Huttner (2013), Early Christianity in the Lycus Valley, 192, 193, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 84, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 45, 46, 70, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 250, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 192, Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus.151, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation141, Allison (2018), 4 Baruch, 441, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 30, 31, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 12, 18, 19, 65, Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 195 |
| New Testament, Acts, 6.3 |
Levison (2009), Filled with the Spirit, 242, 245, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 220, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186, 187, 190, 2, 221, Levine (2005), The Ancient Synagogue, The First Thousand Years, 55, Esler (2000), The Early Christian World, 138, 172, 175, 178, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 316, 319, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 110, 111, 297, 303, 304, Alikin (2009), The Earliest History of the Christian Gathering, 71, Huttner (2013), Early Christianity in the Lycus Valley, 192, 193, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 84, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 45, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 370, 559, 583, 596, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, Horkey (2019), Cosmos in the Ancient World, 289, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.335, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 569, Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus.151, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation141, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 30, 31, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 12, 18, 19, 65 |
| New Testament, Acts, 6.4 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 220, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186, 187, 190, 2, 221, Levine (2005), The Ancient Synagogue, The First Thousand Years, 55, Esler (2000), The Early Christian World, 138, 172, 175, 178, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 316, 319, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 110, 111, 297, Alikin (2009), The Earliest History of the Christian Gathering, 71, Huttner (2013), Early Christianity in the Lycus Valley, 192, 193, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 84, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 45, 46, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 321, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199, Horkey (2019), Cosmos in the Ancient World, 289, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 141, Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 30, 31, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 12, 18, 19, 65 |
| New Testament, Acts, 6.05 |
Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 135 |
| New Testament, Acts, 6.5 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 31, Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 117, Levison (2009), Filled with the Spirit, 242, 245, 5, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257, Goodman (2006), Judaism in the Roman World: Collected Essays, 101, 92, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 271, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 220, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 187, 190, 2, 221, Levine (2005), The Ancient Synagogue, The First Thousand Years, 55, Esler (2000), The Early Christian World, 138, 139, 172, 175, 178, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 316, 319, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 297, Alikin (2009), The Earliest History of the Christian Gathering, 260, 261, 71, Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 532, Huttner (2013), Early Christianity in the Lycus Valley, 192, 193, 361, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 84, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 45, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 559, 576, 583, 597, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 240, Horkey (2019), Cosmos in the Ancient World, 289, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.335, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.610, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.122, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation141, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 12, 18, 19, 65, 67 |
| New Testament, Acts, 6.6 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 220, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 187, 190, 2, 221, Levine (2005), The Ancient Synagogue, The First Thousand Years, 55, Esler (2000), The Early Christian World, 138, 172, 175, 178, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 316, 319, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 296, 297, Alikin (2009), The Earliest History of the Christian Gathering, 260, 261, 71, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 84, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 45, 46, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 370, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation102, 141, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 12, 18, 19, 65 |
| New Testament, Acts, 6.7 |
Levison (2009), Filled with the Spirit, 351, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 220, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 190, 221, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 26, Levine (2005), The Ancient Synagogue, The First Thousand Years, 55, Esler (2000), The Early Christian World, 172, Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 35, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 316, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 110, 111, 297, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 165, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 255, 257, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 45, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 242, 243, 244, 248, 250, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.546, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts189, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation141 |
| New Testament, Acts, 6.8 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 362, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 55, Levine (2005), The Ancient Synagogue, The First Thousand Years, 55, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 316, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 103, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 165, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 257, 263, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 71, 78, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 115, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 249, Horkey (2019), Cosmos in the Ancient World, 289, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.92, Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 191, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.130, Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine158 |
| New Testament, Acts, 6.8-7.1 |
Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.53 |
| New Testament, Acts, 6.8-7.2a |
Esler (2000), The Early Christian World, 172 |
| New Testament, Acts, 6.8-7.3 |
Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 1 |
| New Testament, Acts, 6.8-7.53 |
Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19 |
| New Testament, Acts, 6.8-7.60 |
Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 153, Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 184 |
| New Testament, Acts, 6.8-8.2 |
Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 107, 113, 114, 124, 125, 6, 7 |
| New Testament, Acts, 6.8-8.3 |
Esler (2000), The Early Christian World, 178, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 127 |
| New Testament, Acts, 6.9 |
Keener(2005), First-Second Corinthians, 30, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 69, 77, Goodman (2006), Judaism in the Roman World: Collected Essays, 147, 67, Brooten (1982), Women Leaders in the Ancient Synagogue, 140, 250, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 198, Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 165, Levine (2005), The Ancient Synagogue, The First Thousand Years, 207, 55, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 316, Alikin (2009), The Earliest History of the Christian Gathering, 28, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 71, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, Horkey (2019), Cosmos in the Ancient World, 289, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.345, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.319, 610, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.92, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.130, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 60, 66, 76, Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 243 |
| New Testament, Acts, 6.10 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 362, Levison (2009), Filled with the Spirit, 231, 243, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 69, 77, Goodman (2006), Judaism in the Roman World: Collected Essays, 147, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 198, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 316, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 71, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324, 559, 597, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, Horkey (2019), Cosmos in the Ancient World, 289, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.130, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 76 |
| New Testament, Acts, 6.11 |
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12, 69, 77, Goodman (2006), Judaism in the Roman World: Collected Essays, 147, Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 112, Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 198, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 732, Esler (2000), The Early Christian World, 175, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 316, Alikin (2009), The Earliest History of the Christian Gathering, 60, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 253, 254, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, |
