| New Testament, Matthew, 0.4 |
Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 81 |
| New Testament, Matthew, 0.6 |
Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 121 |
| New Testament, Matthew, 1 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 71, Levine Allison and Crossan (2006), The Historical Jesus in Context, 28, 8, 92, 93, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 100, Esler (2000), The Early Christian World, 487, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 416, 417, 418, 419, 422, 425, 426, 440, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 1, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 201599, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 339 |
| New Testament, Matthew, 1.1 |
Damm (2018), Religions and Education in Antiquity, 180, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 215, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 297, Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 100, 152, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 44, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 398, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 446, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.524, 539, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.182, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.1.18 |
Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 379 |
| New Testament, Matthew, 1.1a |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116 |
| New Testament, Matthew, 1.1b |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117 |
| New Testament, Matthew, 1.2 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 297, Gera (2014), Judith, 256, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 323, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 105, 114, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 78, Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 77, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 446, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 235, 236, 237, 238, 239, 242, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98, Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 13 |
| New Testament, Matthew, 1.3 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 179, 68, Levison (2009), Filled with the Spirit, 257, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, 297, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 78, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 77, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 446, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 235, 236, 237, 238, 239, 242, Levison (2023), The Greek Life of Adam and Eve.929, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.4 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, 297, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 78, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 446, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 242, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.5 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, 297, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 78, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 139, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 65, 80, Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 296, 304, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 446, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 242, Levison (2023), The Greek Life of Adam and Eve.929, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.6 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, 297, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 78, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 211, 304, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, 404, 446, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 242, Levison (2023), The Greek Life of Adam and Eve.929, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.7 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 242, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.8 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 320, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 242, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.9 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 242, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.10 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 242, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.11 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, Feldman (2006), Judaism and Hellenism Reconsidered, 696, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 219, Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 283, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 242, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.12 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, Feldman (2006), Judaism and Hellenism Reconsidered, 696, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 200, Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 283, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.13 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 200, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.14 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 200, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 65, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 336, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.15 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 68, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 323, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 200, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.16 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 63, 68, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 323, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Gruen (2011), Rethinking the Other in Antiquity, 291, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 200, Esler (2000), The Early Christian World, 57, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Levison (2023), The Greek Life of Adam and Eve.929, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98, Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 13 |
| New Testament, Matthew, 1.17 |
Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 322, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Feldman (2006), Judaism and Hellenism Reconsidered, 696, Gera (2014), Judith, 256, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 25, 44, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 533, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 200, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 78, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement.98 |
| New Testament, Matthew, 1.18 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53, 54, 89, Levine Allison and Crossan (2006), The Historical Jesus in Context, 345, Johnston (2008), Ancient Greek Divination, 164, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 329, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 25, Esler (2000), The Early Christian World, 57, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 180, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 572, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219, Horkey (2019), Cosmos in the Ancient World, 287, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1131, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451; Fausto Parente, 'Ναζαρηνός - Ναζωραῖος? An Unsolved Riddle in the Synoptic Tradition', Scripta Classica Israelica 15 (1996), 185-201, at 199 |
| New Testament, Matthew, 1.19 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 188, 189, 190, Levine Allison and Crossan (2006), The Historical Jesus in Context, 317, 345, Johnston (2008), Ancient Greek Divination, 164, Esler (2000), The Early Christian World, 57, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 319, Horkey (2019), Cosmos in the Ancient World, 287, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1131, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451 |
| New Testament, Matthew, 1.20 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53, 89, Levine Allison and Crossan (2006), The Historical Jesus in Context, 345, 79, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 777, Johnston (2008), Ancient Greek Divination, 164, Esler (2000), The Early Christian World, 213, 57, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14, 52, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 119, 13, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 275, 276, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 572, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 149, 65, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Horkey (2019), Cosmos in the Ancient World, 287, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1131, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 295, 354, 451, Allison (2018), 4 Baruch, 202, 91; Fausto Parente, 'Ναζαρηνός - Ναζωραῖος? An Unsolved Riddle in the Synoptic Tradition', Scripta Classica Israelica 15 (1996), 185-201, at 197 |
| New Testament, Matthew, 1.21 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 345, 92, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 777, Johnston (2008), Ancient Greek Divination, 164, Esler (2000), The Early Christian World, 57, Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222, 225, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 275, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 27, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 149, 65, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Horkey (2019), Cosmos in the Ancient World, 287, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1131, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.41, Allison (2018), 4 Baruch, 202 |
| New Testament, Matthew, 1.22 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 345, Johnston (2008), Ancient Greek Divination, 164, Esler (2000), The Early Christian World, 145, 57, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 274, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 22, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 149, 65, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 216, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.539, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1131, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451, Allison (2018), 4 Baruch, 202, Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 225 |
| New Testament, Matthew, 1.23 |
Burton (2009), Dionysus and Rome: Religion and Literature, 100, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 213, Levine Allison and Crossan (2006), The Historical Jesus in Context, 345, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 350, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 79, Esler (2000), The Early Christian World, 145, 57, 667, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110, 195, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 180, Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 185, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 128, 129, 214, 274, 275, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, 96, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 27, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 149, 65, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 231, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 157, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1131, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.182, Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century.300, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation100, Allison (2018), 4 Baruch, 202, Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 225 |
| New Testament, Matthew, 1.24 |
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53, 55, 89, Levine Allison and Crossan (2006), The Historical Jesus in Context, 345, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Esler (2000), The Early Christian World, 57, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 185, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 149, 65, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1131, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451, Allison (2018), 4 Baruch, 202, 227, Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 13 |
| New Testament, Matthew, 1.25 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 345, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 28, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 331, Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 185, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.73, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 149, 65, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 158, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1131, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.185, Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 13 |
| New Testament, Matthew, 1.26 |
Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 185 |
| New Testament, Matthew, 1.27 |
Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 185 |
| New Testament, Matthew, 1.28 |
Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 185 |
| New Testament, Matthew, 2 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 28, 8, 92, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 330, Esler (2000), The Early Christian World, 487, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 416, 417, 418, 419, 422, 425, 426, 440, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 201, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 149, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 336, 341, 342, Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133, 78, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 201599, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 339 |
| New Testament, Matthew, 2.1 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Crabb (2020), Luke/Acts and the End of History, 350, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 145, 213, 57, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, 113, 114, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 176, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166 |
| New Testament, Matthew, 2.2 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 145, 213, 57, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 119, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 274, 275, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, 113, 114, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 65, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.176, 294, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.295, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166 |
| New Testament, Matthew, 2.3 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 57, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 118, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, 113, 114, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 176, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166, Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 225 |
| New Testament, Matthew, 2.4 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 66, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 96, 98, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 57, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, 113, 114, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166 |
| New Testament, Matthew, 2.5 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 229, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 96, 98, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 57, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 95, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, 113, 114, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.539, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166 |
| New Testament, Matthew, 2.6 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 218, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 229, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 96, 98, Crabb (2020), Luke/Acts and the End of History, 131, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, 7, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 213, 214, 57, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 95, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 119, 120, 84, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, 113, 114, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 67, 89, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 224, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166 |
| New Testament, Matthew, 2.7 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Crabb (2020), Luke/Acts and the End of History, 347, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 57, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, 113, 114, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166 |
| New Testament, Matthew, 2.8 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 57, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 109, 113, 114, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 134, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.119, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166 |
| New Testament, Matthew, 2.9 |
Legaspi (2018), Wisdom in Classical and Biblical Tradition, 222, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 57, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 65, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.295, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166, Levison (2023), The Greek Life of Adam and Eve.824 |
| New Testament, Matthew, 2.10 |
Legaspi (2018), Wisdom in Classical and Biblical Tradition, 222, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 213, 57, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.295, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166 |
| New Testament, Matthew, 2.11 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, 173, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 78, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 213, 57, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 274, 275, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1361, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166, Levison (2023), The Greek Life of Adam and Eve.719, 829, 94, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation77 |
| New Testament, Matthew, 2.12 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 777, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Robbins et al. (2017), The Art of Visual Exegesis, 304, 6, Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555, Esler (2000), The Early Christian World, 213, 57, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 126, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 132, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1361, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 354, 453, 488, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.172, Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166, Allison (2018), 4 Baruch, 91 |
| New Testament, Matthew, 2.13 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 345, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 777, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 326, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 130, Esler (2000), The Early Christian World, 213, Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 169, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 52, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 119, 13, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 275, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.107, 48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 201, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 336, 341, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 132, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 354, 451, 488, 72, Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism.80, Levison (2023), The Greek Life of Adam and Eve.801, Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 276, Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity.77, Allison (2018), 4 Baruch, 91, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184 |
| New Testament, Matthew, 2.14 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 345, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 326, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 130, Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 169, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 275, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.107, 48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 201, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 341, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 132, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451, 488, Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism.80, Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 276, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184 |
| New Testament, Matthew, 2.15 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 250, 345, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 326, 335, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 130, 97, Esler (2000), The Early Christian World, 145, 667, Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 169, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 274, 275, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 119, 120, 84, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 201, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.539, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451, 488, Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism.80, Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 276, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 330 |
| New Testament, Matthew, 2.16 |
Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 24, Levine Allison and Crossan (2006), The Historical Jesus in Context, 19, 345, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Crabb (2020), Luke/Acts and the End of History, 347, Robbins et al. (2017), The Art of Visual Exegesis, 321, Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 169, Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 63, 7, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism.80, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184 |
| New Testament, Matthew, 2.17 |
Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 24, Levine Allison and Crossan (2006), The Historical Jesus in Context, 19, 345, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 169, Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 63, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World.539, Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism.80, Allison (2018), 4 Baruch, 400, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184 |
| New Testament, Matthew, 2.18 |
Burton (2009), Dionysus and Rome: Religion and Literature, 100, 153, Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 24, Levine Allison and Crossan (2006), The Historical Jesus in Context, 19, 345, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Esler (2000), The Early Christian World, 667, Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 169, Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 63, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 274, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism.80, Allison (2018), 4 Baruch, 20, 400, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184 |
| New Testament, Matthew, 2.19 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 777, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Esler (2000), The Early Christian World, 213, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 119, 13, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.110, 160, 354, 451, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184 |
| New Testament, Matthew, 2.20 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 341, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.110, 160, 451, 72, Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity.77, Allison (2018), 4 Baruch, 346, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184 |
| New Testament, Matthew, 2.21 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 200, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 336, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.177, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451, Allison (2018), 4 Baruch, 346, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184 |
| New Testament, Matthew, 2.22 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 777, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Schwartz (2008), 2 Maccabees, 168, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 853, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 71, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 338, 341, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 132, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 354, 451, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.172, Allison (2018), 4 Baruch, 91, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184 |
| New Testament, Matthew, 2.23 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 92, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172, 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, 155, Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 46, Esler (2000), The Early Christian World, 157, 163, 667, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 205, Hayes (2022), The Literature of the Sages: A Re-Visioning, 380, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 71, Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict.48, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 338, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 169, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.160, 451, Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity.135, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 184; Fausto Parente, 'Ναζαρηνός - Ναζωραῖος? An Unsolved Riddle in the Synoptic Tradition', Scripta Classica Israelica 15 (1996), 185-201, at 185, 187, 191, 191, 192, 192, 192, 192, 193, 193, 193, 193 |
| New Testament, Matthew, 3 |
Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 252, Levine Allison and Crossan (2006), The Historical Jesus in Context, 8, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 228, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 416, 417, 418, 419, 422, 425, 426, 440, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 149, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 330, 339 |
| New Testament, Matthew, 3.1 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Levine Allison and Crossan (2006), The Historical Jesus in Context, 281, Crabb (2020), Luke/Acts and the End of History, 349, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 853, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 249, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 89, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 387, 678 |
| New Testament, Matthew, 3.2 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Levine Allison and Crossan (2006), The Historical Jesus in Context, 281, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 293, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 246, 247, 249, 277, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 404, 426, 429, 431, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 147, 64, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1129, 387, 678, 827, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.230, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.175, 200, Allison (2018), 4 Baruch, 28, 390 |
| New Testament, Matthew, 3.3 |
Burton (2009), Dionysus and Rome: Religion and Literature, 100, Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 44, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Levine Allison and Crossan (2006), The Historical Jesus in Context, 117, 281, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 87, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 249, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84, 86, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, 189, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 92, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 387, 678, Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 231 |
| New Testament, Matthew, 3.4 |
Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 44, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Levine Allison and Crossan (2006), The Historical Jesus in Context, 281, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 319, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 853, Esler (2000), The Early Christian World, 155, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 194, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 269, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 97, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 262, 387, 678 |
| New Testament, Matthew, 3.5 |
Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 44, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Levine Allison and Crossan (2006), The Historical Jesus in Context, 281, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 387, 677 |
| New Testament, Matthew, 3.6 |
Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 44, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, 66, Levine Allison and Crossan (2006), The Historical Jesus in Context, 281, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 247, 250, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 233, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1562, 230, 345, 387, 677 |
| New Testament, Matthew, 3.7 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 46, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 109, Goodman (2006), Judaism in the Roman World: Collected Essays, 132, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 210, deJauregui (2010), Orphism and Christianity in Late Antiquity, 377, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, 71, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 251, 258, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 80, 81, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 548, 549, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 356, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 230, 363, 387, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.229, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation100 |
| New Testament, Matthew, 3.8 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 46, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Crabb (2020), Luke/Acts and the End of History, 262, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, 71, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 246, 247, 251, 258, 277, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 80, 83, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 548, 549, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 230, 363, 387, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.229, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation100 |
| New Testament, Matthew, 3.9 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 46, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Levine Allison and Crossan (2006), The Historical Jesus in Context, 56, Stuckenbruck (2007), 1 Enoch 91-108, 323, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 220, deJauregui (2010), Orphism and Christianity in Late Antiquity, 377, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 321, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 243, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 251, 258, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 78, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 80, 83, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 548, 549, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 118, Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 55, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 230, 363, 387, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.229, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation100, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 331 |
| New Testament, Matthew, 3.10 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 46, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Stuckenbruck (2007), 1 Enoch 91-108, 453, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 251, 258, 278, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 80, 82, 83, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 548, 549, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 100, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 268, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 230, 363, 387, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.229, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.56, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation100, Allison (2018), 4 Baruch, 137, 408, 434, 439 |
| New Testament, Matthew, 3.11 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 46, Levison (2009), Filled with the Spirit, 242, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 39, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 173, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, 129, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 246, 247, 249, 278, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 169, 170, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 548, 550, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, 196, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 178, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1371, 230, 387, 977, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.229, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.105 |
| New Testament, Matthew, 3.12 |
Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 46, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Levine Allison and Crossan (2006), The Historical Jesus in Context, 250, Stuckenbruck (2007), 1 Enoch 91-108, 453, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 229, Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 39, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, Esler (2000), The Early Christian World, 966, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, 129, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 278, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 83, 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, 178, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 268, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 387 |
| New Testament, Matthew, 3.13 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 77, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 192, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 24, 69, 71, Esler (2000), The Early Christian World, 475, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 358, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 549, 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, 181, 183, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, 233, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1126, 1395, 387, 681, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.158, Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World.141, Allison (2018), 4 Baruch, 307 |
| New Testament, Matthew, 3.14 |
Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 252, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Humfress (2007), Oppian\s Halieutica: Charting a Didactic Epic, 191, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 229, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 3, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 24, 69, 71, Esler (2000), The Early Christian World, 475, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 549, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, 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, 181, 183, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, 233, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1126, 1395, 267, 268, 387, 575, 681, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.230, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.158, Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World.141, Allison (2018), 4 Baruch, 274 |
| New Testament, Matthew, 3.15 |
Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 252, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Humfress (2007), Oppian\s Halieutica: Charting a Didactic Epic, 191, Levine Allison and Crossan (2006), The Historical Jesus in Context, 10, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 229, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 3, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 153, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 230, 321, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 24, 69, 71, Esler (2000), The Early Christian World, 475, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 222, 97, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 104, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 197, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 119, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 237, 98, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 406, 409, 549, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, 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, 181, 183, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, 233, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1126, 1395, 267, 268, 387, 826, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.294, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.158, Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World.141, Allison (2018), 4 Baruch, 274 |
| New Testament, Matthew, 3.16 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 370, Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 182, Levison (2009), Filled with the Spirit, 242, 416, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Humfress (2007), Oppian\s Halieutica: Charting a Didactic Epic, 191, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 174, Schwartz (2008), 2 Maccabees, 201, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, 75, 77, Esler (2000), The Early Christian World, 475, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 225, 226, 302, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 119, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, 251, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 181, 183, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, 233, 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, 122, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179, 264, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 147, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1126, 1395, 387, 392, 682, 821, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.158, Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus.103, Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World.141, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.141, Levison (2023), The Greek Life of Adam and Eve.678, 853, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.32 |
| New Testament, Matthew, 3.17 |
Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 61, Levison (2009), Filled with the Spirit, 242, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 145, 65, Humfress (2007), Oppian\s Halieutica: Charting a Didactic Epic, 191, Levine Allison and Crossan (2006), The Historical Jesus in Context, 249, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 174, Schwartz (2008), 2 Maccabees, 201, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 229, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 335, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 69, 75, Esler (2000), The Early Christian World, 475, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, deSilva (2022), Ephesians, 66, Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 315, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 225, 226, 238, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 119, 84, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 136, 192, 198, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 14, 22, Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 61, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, 251, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 181, 183, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, 128, 233, 234, 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, 122, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 147, 219, Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1126, 1395, 387, 682, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.205, 452, Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World.141, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.468, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts224, Allison (2018), 4 Baruch, 156, 349, 424, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 331 |
| New Testament, Matthew, 4 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 8, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 416, 417, 418, 419, 422, 425, 426, 440, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 151, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation216, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 339 |
| New Testament, Matthew, 4.1 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Stuckenbruck (2007), 1 Enoch 91-108, 727, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 28, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 230, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 337, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 258, 259, 265, 308, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 573, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 152, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, 127, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.107, 42, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.96, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168, 169 |
| New Testament, Matthew, 4.2 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Stuckenbruck (2007), 1 Enoch 91-108, 727, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Crabb (2020), Luke/Acts and the End of History, 350, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 130, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 152, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 88, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.42, Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel.92, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.96, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168, 170, 173 |
| New Testament, Matthew, 4.3 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Stuckenbruck (2007), 1 Enoch 91-108, 727, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 28, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, 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, 107, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 152, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, 129, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.42, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.96, Levison (2023), The Greek Life of Adam and Eve.487, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168, 169, 173, 79 |
| New Testament, Matthew, 4.4 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 28, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Esler (2000), The Early Christian World, 338, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 282, 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, 109, 110, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 152, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, 129, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.42, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.96, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168, 169, 173 |
| New Testament, Matthew, 4.5 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 28, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 265, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 152, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.42, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.96, Allison (2018), 4 Baruch, 106, 383, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168 |
| New Testament, Matthew, 4.6 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Stuckenbruck (2007), 1 Enoch 91-108, 441, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 209, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 28, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 68, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 234, 282, 283, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 220, 265, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 107, 108, 109, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 152, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 45, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.42, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.96, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168, 169, 173, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 207 |
| New Testament, Matthew, 4.7 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 28, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 206, 220, 265, Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 158, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 103, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, 22, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 150, 152, 40, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 210, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.42, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.96, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168, 173, 255 |
| New Testament, Matthew, 4.8 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 320, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 28, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 77, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 300, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 151, 152, 153, 40, 90, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 224, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, 127, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.42, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.96, Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 143, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.109, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168 |
| New Testament, Matthew, 4.9 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 28, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, 144, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 77, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 152, 40, 90, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, 127, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, 59, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.42, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.96, Levison (2023), The Greek Life of Adam and Eve.719, Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 143, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation77, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168, 173 |
| New Testament, Matthew, 4.10 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 28, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 109, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 77, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 150, 152, 40, 90, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, 128, 129, 99, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 181, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, 59, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.42, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.96, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.74, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168, 169, 173 |
| New Testament, Matthew, 4.11 |
Burton (2009), Dionysus and Rome: Religion and Literature, 93, Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126, Levison (2009), Filled with the Spirit, 242, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 142, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 288, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 28, 96, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Wiebe (2021), Fallen Angels in the Theology of St Augustine, 125, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 197, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 106, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 127, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 150, 152, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 108, 126, 128, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.58, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables492, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.452, van den Broek (2013), Gnostic Religion in Antiquity, 86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.42, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.223, Allison (2018), 4 Baruch, 266, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168, 170 |
| New Testament, Matthew, 4.12 |
Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, 132, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 79 |
| New Testament, Matthew, 4.13 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 40, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 169, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity.138, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 79 |
| New Testament, Matthew, 4.14 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 218, Esler (2000), The Early Christian World, 667, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 79 |
| New Testament, Matthew, 4.15 |
Esler (2000), The Early Christian World, 667, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.144, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 79 |
| New Testament, Matthew, 4.16 |
Esler (2000), The Early Christian World, 667, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 40, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 79 |
| New Testament, Matthew, 4.17 |
Legaspi (2018), Wisdom in Classical and Biblical Tradition, 215, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 293, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 316, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 246, 249, 272, 277, 279, 282, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 207, 219, 308, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 404, 426, 429, 431, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 118, 147, 64, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.230, Allison (2018), 4 Baruch, 28, 390, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 79 |
| New Testament, Matthew, 4.18 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 917, Esler (2000), The Early Christian World, 120, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 215, MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition.132, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.175 |
| New Testament, Matthew, 4.19 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 917, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 450, Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 4, Esler (2000), The Early Christian World, 120, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 215, MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition.132, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.175; Alexander Andrason, Mónica Durán Mañas, 'The syntax of interjections: Evidence from New Testament Greek', Scripta Classica Israelica 40 (2021), 57-93, at 82 |
| New Testament, Matthew, 4.20 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 917, Esler (2000), The Early Christian World, 120, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 215, MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition.132, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.175 |
| New Testament, Matthew, 4.21 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 917, Esler (2000), The Early Christian World, 120, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 215, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 74, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 274, MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition.132 |
| New Testament, Matthew, 4.22 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 917, Esler (2000), The Early Christian World, 120, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 215, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 338, MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition.132 |
| New Testament, Matthew, 4.23 |
Damm (2018), Religions and Education in Antiquity, 157, Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 269, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 53, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 165, Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 268, Brooten (1982), Women Leaders in the Ancient Synagogue, 250, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 282, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 30, Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, Esler (2000), The Early Christian World, 711, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 178, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 59, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 208, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 426, 431, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 118, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.225, Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 191, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015160, 161, 168, 169 |
| New Testament, Matthew, 4.23-5.1 |
Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 256 |
| New Testament, Matthew, 4.23-5.2 |
Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 100, 99 |
| New Testament, Matthew, 4.23-13.58 |
Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 213 |
| New Testament, Matthew, 4.24 |
Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 30, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 178, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 208, 247, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 54, 60, Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 178, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 454, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.187, Levison (2023), The Greek Life of Adam and Eve.300, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015168, 169 |
| New Testament, Matthew, 4.25 |
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 77, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 178, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 203, 208, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 78, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117, 118, 119; Walter Ameling, 'Epigraphy and the Greek Language in Hellenistic Palestine', Scripta Classica Israelica 34 (2015), 1-18, at 18 |
| New Testament, Matthew, 4.25-5.2 |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117, 140, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 216 |
| New Testament, Matthew, 5 |
Legaspi (2018), Wisdom in Classical and Biblical Tradition, 213, 220, Levine Allison and Crossan (2006), The Historical Jesus in Context, 79, 8, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 170, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 170, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 16, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 32, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 231, 324, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 111, 114, 115, 120, 121, 28, Esler (2000), The Early Christian World, 389, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227, 245, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 104, 105, 106, 118, 119, 95, 98, 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, 400, 416, 417, 418, 419, 422, 425, 426, 440, 473, 529, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133, 29, 78, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.104, 226, 267, 515, 99, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.65, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 178 |
| New Testament, Matthew, 5,_6 |
|
| New Testament, Matthew, 5-7 |
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 449 |
| New Testament, Matthew, 5.1 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 187, 198, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 220, 33, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 708, Esler (2000), The Early Christian World, 214, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 282, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 24, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 100, 101, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 415, 421, 473, 474, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 115, 117, 118, 119, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111 |
| New Testament, Matthew, 5.1-7.28 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 131, 132, 133, 134, 135, 136, 137, 138, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 86 |
| New Testament, Matthew, 5.1-7.29 |
Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 55 |
| New Testament, Matthew, 5.2 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 220, 33, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 349, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 282, James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 149, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 24, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 415, 421, 473, 474, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables283, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Levison (2023), The Greek Life of Adam and Eve.602, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111 |
| New Testament, Matthew, 5.2-7.27 |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 119 |
| New Testament, Matthew, 5.2-7.28 |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 117 |
| New Testament, Matthew, 5.3 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 25, 350, 352, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 237, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Keener(2005), First-Second Corinthians, 55, Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, 5, Stuckenbruck (2007), 1 Enoch 91-108, 409, Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 285, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 198, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 220, 33, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 181, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 231, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 110, 120, 29, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 56, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 284, 285, 286, 287, 288, 289, 290, 291, James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 149, Champion (2022), Dorotheus of Gaza and Ascetic Education, 15, de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 340, 341, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, 91, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 403, 415, 416, 419, 421, 422, 425, 426, 429, 431, 436, 437, 445, 446, 450, 457, 460, 462, 463, 473, 474, Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 225, 227, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 124, 127, 128, 132, 136, 147, 64, 91, 96, 98, Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After.182, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables283, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.107, 180, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, Allison (2018), 4 Baruch, 444, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 255 |
| New Testament, Matthew, 5.3-7.27 |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 125, 146 |
| New Testament, Matthew, 5.3a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 219, 237 |
| New Testament, Matthew, 5.4 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 350, 352, Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, Stuckenbruck (2007), 1 Enoch 91-108, 409, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 33, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 284, 285, 286, 287, 288, 289, 290, 291, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 158, 159, de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 340, 341, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 404, 415, 416, 421, 422, 437, 442, 449, 459, 460, 462, 463, 465, 470, 473, 474, Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 226, 227, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 124, 127, 128, 132, 136, Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After.182, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables283, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.543, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, Allison (2018), 4 Baruch, 137 |
| New Testament, Matthew, 5.5 |
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 350, 352, Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, Stuckenbruck (2007), 1 Enoch 91-108, 409, Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 310, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 153, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 220, 33, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 231, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, Grove (2021), Augustine on Memory, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 284, 285, 286, 287, 288, 289, 290, 291, James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 223, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 247, Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 158, 159, de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 340, 341, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 405, 415, 416, 421, 422, 437, 441, 443, 444, 445, 446, 449, 457, 459, 460, 462, 463, 465, 470, 473, 474, Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 226, 227, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 124, 127, 128, 132, 136, 93, 95, 96, Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After.182, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables283, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111; Fernando Bermejo-Rubio, Christopher B. Zeichmann, 'Where Were the Romans and What Did They Know? Military and Intelligence Networks as a Probable Factor in Jesus of Nazareth’s Fate', Scripta Classica Israelica 38 (2019), 83-115, at 103 |
| New Testament, Matthew, 5.6 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 250, 31, Stuckenbruck (2007), 1 Enoch 91-108, 409, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 220, 222, 33, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 230, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 284, 285, 286, 287, 288, 289, 290, 291, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 230, Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 99, de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 340, 341, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, 106, 98, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 405, 406, 415, 416, 417, 421, 422, 436, 437, 443, 444, 457, 459, 460, 462, 463, 473, 474, 550, Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 226, 227, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 118, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 124, 127, 128, 132, 136, Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After.182, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables283, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.741, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation97, Allison (2018), 4 Baruch, 444 |
| New Testament, Matthew, 5.6a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 219, 238 |
| New Testament, Matthew, 5.7 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, Stuckenbruck (2007), 1 Enoch 91-108, 409, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 33, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 77, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 284, 285, 286, 287, 288, 289, 290, 291, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 406, 415, 416, 421, 422, 437, 440, 441, 443, 460, 462, 463, 473, 474, Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 226, 227, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 115, 120, 121, 122, 123, 124, 127, 128, 132, 136, 241, Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After.182, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables283, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.33, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111 |
| New Testament, Matthew, 5.8 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, Stuckenbruck (2007), 1 Enoch 91-108, 409, Osborne (2010), Clement of Alexandria, 208, Osborne (2001), Irenaeus of Lyons, 202, Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 364, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 219, 220, 223, 225, 237, 33, 34, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, Fowler (2014), Plato in the Third Sophistic, 200, 208, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 158, 159, Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 150, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 284, 285, 286, 287, 288, 289, 290, 291, 326, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 25, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 407, 415, 416, 421, 422, 437, 441, 442, 443, 445, 446, 460, 462, 463, 473, 474, Karfíková (2012), Grace and the Will According to Augustine, 224, Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 114, 226, 227, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 151, 64, 67, Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 120, 121, 153, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 124, 127, 128, 132, 136, 64, 92, Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 472, 48, Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After.182, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables283, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus.218, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.468, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111 |
| New Testament, Matthew, 5.9 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, Stuckenbruck (2007), 1 Enoch 91-108, 409, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 220, 225, 33, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 284, 285, 286, 287, 288, 289, 290, 291, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 406, 440, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 407, 415, 416, 421, 422, 437, 443, 445, 457, 460, 462, 463, 473, 474, Karfíková (2012), Grace and the Will According to Augustine, 49, Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 226, 227, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 124, 127, 128, 132, 136, 64, Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After.182, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables283, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111 |
| New Testament, Matthew, 5.9a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 238 |
| New Testament, Matthew, 5.9b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 219 |
| New Testament, Matthew, 5.10 |
Keener(2005), First-Second Corinthians, 55, Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, Stuckenbruck (2007), 1 Enoch 91-108, 281, 409, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 33, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 230, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 284, 285, 286, 287, 288, 289, 290, 291, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 230, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, 106, 107, 98, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 406, 409, 415, 416, 417, 421, 422, 425, 426, 429, 431, 437, 438, 441, 442, 443, 444, 450, 451, 460, 461, 462, 463, 473, 474, 477, 550, Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 227, Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 83, 90, 91, 92, 93, 94, 95, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 124, 127, 128, 132, 136, 147, 96, Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After.182, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables283, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation97 |
| New Testament, Matthew, 5.11 |
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 184, Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, Stuckenbruck (2007), 1 Enoch 91-108, 281, 409, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 296, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 251, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 231, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 141, Hockey (2019), The Role of Emotion in 1 Peter, 147, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 284, 285, 286, 287, 288, 289, 290, 291, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, 107, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 409, 415, 416, 421, 422, 433, 437, 440, 442, 443, 460, 462, 463, 473, 474, 477, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 124, 127, 128, 132, 136, 96, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables283, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 98, Allison (2018), 4 Baruch, 199 |
| New Testament, Matthew, 5.12 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 31, Stuckenbruck (2007), 1 Enoch 91-108, 281, 409, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 231, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, Hockey (2019), The Role of Emotion in 1 Peter, 147, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 284, 285, 286, 287, 288, 289, 290, 291, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 60, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 103, 105, 107, 99, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 400, 415, 416, 421, 422, 437, 442, 443, 460, 462, 463, 473, 474, 477, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 21, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 124, 127, 128, 132, 136, 147, 96, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.180, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, Allison (2018), 4 Baruch, 199, 270, 298, 445 |
| New Testament, Matthew, 5.13 |
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 265, Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 375, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 422, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 124, 127, 128, 132, 135, 136, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables454, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111 |
| New Testament, Matthew, 5.13c |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, 228 |
| New Testament, Matthew, 5.14 |
Osborne (2010), Clement of Alexandria, 180, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 195, deSilva (2022), Ephesians, 268, James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 225, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 422, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 124, 127, 128, 132, 135, 136, 222, Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine\s City of God 14, 121, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables454, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111 |
| New Testament, Matthew, 5.15 |
Stuckenbruck (2007), 1 Enoch 91-108, 629, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 183, 184, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 422, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 73, 74, 80, 83, 84, 93, 97, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 124, 127, 128, 132, 135, 136, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.179, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, Allison (2018), 4 Baruch, 282 |
| New Testament, Matthew, 5.16 |
Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 47, Stuckenbruck (2007), 1 Enoch 91-108, 230, Osborne (2001), Irenaeus of Lyons, 233, 24, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 255, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 103, 105, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 422, \Wilson (2018), Augustine\\\s Conversion from Traditional Free Choice to Non-free Free Will: A Comprehensive Methodology, \53, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 21, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 124, 127, 128, 129, 132, 135, 136, 148, 177, 222, 65, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.249, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111 |
| New Testament, Matthew, 5.16b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220 |
| New Testament, Matthew, 5.16c |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 232 |
| New Testament, Matthew, 5.17 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 191, 40, Damm (2018), Religions and Education in Antiquity, 157, Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 44, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 131, 132, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 203, 213, Levine Allison and Crossan (2006), The Historical Jesus in Context, 5, Stuckenbruck (2007), 1 Enoch 91-108, 696, 712, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 287, 297, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 157, 167, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 12, 125, 126, 127, 24, 26, 28, 97, Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 178, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 177, 229, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 121, 141, 28, 29, Esler (2000), The Early Christian World, 145, 162, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 90, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52, Hayes (2022), The Literature of the Sages: A Re-Visioning, 21, 282, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 213, 48, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 97, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 59, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 103, 104, 105, 95, 96, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 422, 469, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 387, Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 227, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 123, 124, 127, 129, 135, 136, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.153, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.105, 279, 298, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.48, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 112, 118, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 157 |
| New Testament, Matthew, 5.17-7.12 |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 122, 123, 124 |
| New Testament, Matthew, 5.18 |
Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 237, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 131, 132, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 49, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 157, 167, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 102, 12, 125, 126, 127, 24, 26, 28, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 177, 229, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 121, 141, Esler (2000), The Early Christian World, 145, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52, Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 177, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 59, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 103, 104, 105, 95, 96, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 387, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 124, 127, 135, 136, 138, 146, 149, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.105, 279, 292, 298, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts118 |
| New Testament, Matthew, 5.18a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220 |
| New Testament, Matthew, 5.19 |
Damm (2018), Religions and Education in Antiquity, 175, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 131, 132, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 47, 52, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 157, 167, Osborne (2010), Clement of Alexandria, 95, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 12, 125, 126, 127, 24, 26, 28, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 177, 229, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 121, 141, Esler (2000), The Early Christian World, 145, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 59, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 103, 104, 105, 95, 96, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 404, 474, 523, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 387, Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 172, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 124, 135, 136, 147, 64, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.105, 279, 298, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.120, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts118, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances376 |
| New Testament, Matthew, 5.19a |
Galinsky (2016), Memory in Ancient Rome and Early Christianity, 312 |
| New Testament, Matthew, 5.20 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 131, 132, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 48, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 295, 296, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 101, 12, 188, 24, 26, 28, 56, 95, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, 221, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 177, 229, 230, 321, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 109, 110, 115, 120, 121, 141, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 166, Esler (2000), The Early Christian World, 145, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, O\Daly (2020), Augustine\s City of God: A Reader\s Guide (2nd edn), 255, 256, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 230, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 13, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 59, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 103, 104, 105, 106, 95, 96, 98, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 404, 406, 417, 474, 550, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 387, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 117, 120, 121, 122, 124, 135, 136, 147, 64, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.279, 515, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 126, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation95, 97 |
| New Testament, Matthew, 5.21 |
Damm (2018), Religions and Education in Antiquity, 157, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 287, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Merz and Tieleman (2012), Ambrosiaster\s Political Theology, 136, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 321, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 109, 120, 141, 27, 28, 31, 32, 33, 38, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 738, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213, O\Daly (2020), Augustine\s City of God: A Reader\s Guide (2nd edn), 255, 256, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 44, 45, 59, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 129, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.75, Levison (2023), The Greek Life of Adam and Eve.249, 979, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 120, Galinsky (2016), Memory in Ancient Rome and Early Christianity, 312, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.21-6.18 |
Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26 |
| New Testament, Matthew, 5.21-7.6 |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120 |
| New Testament, Matthew, 5.21-7.11 |
Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 282 |
| New Testament, Matthew, 5.21-7.23 |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 124 |
| New Testament, Matthew, 5.22 |
Damm (2018), Religions and Education in Antiquity, 175, Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 64, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 101, 26, 75, 92, Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 94, Schiffman (1983), Testimony and the Penal Code, 108, 109, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 231, 321, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 109, 120, 141, 27, 28, 31, 32, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213, O\Daly (2020), Augustine\s City of God: A Reader\s Guide (2nd edn), 255, 256, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 44, 45, 46, 58, 59, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 103, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 78, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World.261, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 120, Galinsky (2016), Memory in Ancient Rome and Early Christianity, 312, Allison (2018), 4 Baruch, 190, 328, 454, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.22b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.234, 75 |
| New Testament, Matthew, 5.22d |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, 228 |
| New Testament, Matthew, 5.23 |
Wilson (2012), The Sentences of Sextus, 297, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 218, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 287, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159, 170, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, 228, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 191, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 307, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 119, 120, 141, Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 225, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155, 211, 213, O\Daly (2020), Augustine\s City of God: A Reader\s Guide (2nd edn), 255, 256, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 44, 45, 59, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 129, 132, 135, 136, 18, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation250, 94, 98, Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 115, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.24 |
Wilson (2012), The Sentences of Sextus, 297, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 218, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159, 170, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, 228, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 307, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 119, 120, 141, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155, 211, 213, O\Daly (2020), Augustine\s City of God: A Reader\s Guide (2nd edn), 255, 256, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 44, 45, 59, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 129, 132, 135, 136, 18, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation250, 94, 98, Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 115, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.25 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Osborne (2001), Irenaeus of Lyons, 252, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 101, 26, 92, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 321, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 119, 120, 141, Esler (2000), The Early Christian World, 120, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213, Champion (2022), Dorotheus of Gaza and Ascetic Education, 115, 116, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 44, 45, 59, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 103, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 129, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 68, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation94, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances417, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 108, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.26 |
Wilson (2012), The Sentences of Sextus, 26, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Osborne (2001), Irenaeus of Lyons, 252, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 102, 26, 92, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 321, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 119, 120, 141, Esler (2000), The Early Christian World, 120, Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213, Champion (2022), Dorotheus of Gaza and Ascetic Education, 115, 116, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 44, 45, 59, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 103, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 129, 132, 135, 136, Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 582, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.48, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation94, Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 108, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.27 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 321, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 379, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.47, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.75, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 120, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.28 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Wilson (2012), The Sentences of Sextus, 244, Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 64, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 372, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 72, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 222, 227, 237, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 321, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 379, 72, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 119, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213, 218, 365, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 103, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 129, 132, 135, 136, Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine\s City of God 14, 92, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 433, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.47, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.82, 83, Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.75, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 120, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015258, Allison (2018), 4 Baruch, 190, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.28-39a |
Moxon (2017), Peter\s Halakhic Nightmare: The \Animal\ Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective.234 |
| New Testament, Matthew, 5.28a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 219, 237 |
| New Testament, Matthew, 5.28b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 5.29 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Wilson (2012), The Sentences of Sextus, 28, 52, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 227, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 379, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 103, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 433, 99, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.118, 25, 48, 64, 65, 66, 70, 95, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.29b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 5.29d |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 5.29d.30e |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 228 |
| New Testament, Matthew, 5.30 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Wilson (2012), The Sentences of Sextus, 52, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 227, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 379, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 433, 99, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.25, 32, 48, 64, 66, 70, 95, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.30c |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 5.30e |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 5.31 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 153, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 132, 133, 95, 96, 97, Keener(2005), First-Second Corinthians, 64, Levine Allison and Crossan (2006), The Historical Jesus in Context, 316, 33, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 105, 107, 108, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 125, 126, 127, 128, 130, 131, 132, 133, 134, 135, 136, 140, 141, 143, 26, 92, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 193, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 110, 120, 141, Esler (2000), The Early Christian World, 411, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.101, 25, 520, 97, 98, 99, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 120, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.31–32 |
Libson (2018), Law and self-knowledge in the Talmud, 156 |
| New Testament, Matthew, 5.32 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 153, 158, 166, 167, Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 64, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 132, 133, 95, 96, 97, Keener(2005), First-Second Corinthians, 64, 65, 70, Levine Allison and Crossan (2006), The Historical Jesus in Context, 316, 33, 4, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 101, 105, 107, 108, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 125, 126, 127, 128, 130, 131, 132, 133, 134, 135, 136, 140, 141, 143, 204, 26, 92, Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the \Noctes Atticae\, 193, Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 346, 347, 350, 351, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 110, 120, 141, Esler (2000), The Early Christian World, 411, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 218, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 223, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 129, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 292, 389, 520, 68, 73, 76, 97, 99, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.84, Katzoff (2019), On Jews in the Roman World: Collected Studies.241, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 120, Allison (2018), 4 Baruch, 190, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.33 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Damm (2018), Religions and Education in Antiquity, 157, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 160, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Schiffman (1983), Testimony and the Penal Code, 140, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 103, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117, 120, 121, 122, 123, 125, 127, 129, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.185, 47, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.133, Levison (2023), The Greek Life of Adam and Eve.559, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.268, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 120, 121, Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 17, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.33b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220 |
| New Testament, Matthew, 5.34 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 64, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 218, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 160, Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 71, 72, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 101, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 200, Schiffman (1983), Testimony and the Penal Code, 140, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 21, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 125, 127, 132, 135, 136, 146, 64, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.184, 185, 47, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.133, Levison (2023), The Greek Life of Adam and Eve.559, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 120, 121, Allison (2018), 4 Baruch, 190, Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 17, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.35 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 218, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 160, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Schiffman (1983), Testimony and the Penal Code, 140, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 187, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 125, 127, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.184, 185, 47, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.133, Levison (2023), The Greek Life of Adam and Eve.559, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 121, Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 17, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.36 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 160, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Schiffman (1983), Testimony and the Penal Code, 140, deJauregui (2010), Orphism and Christianity in Late Antiquity, 198, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 125, 127, 132, 135, 136, Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 179, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.185, 47, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.133, Levison (2023), The Greek Life of Adam and Eve.559, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 121, Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 17, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.37 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 160, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Schiffman (1983), Testimony and the Penal Code, 140, deJauregui (2010), Orphism and Christianity in Late Antiquity, 198, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 237, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 125, 127, 129, 132, 135, 136, Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 146, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.185, 47, Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity.133, Levison (2023), The Greek Life of Adam and Eve.487, 559, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 118, 121, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.38 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 205, Damm (2018), Religions and Education in Antiquity, 157, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 133, 134, Levine Allison and Crossan (2006), The Historical Jesus in Context, 289, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 288, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, 47, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 272, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 172, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 582, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.184, 48, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 120, 121, 124, 127, Allison (2018), 4 Baruch, 190, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.38b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 5.39 |
Wilson (2012), The Sentences of Sextus, 101, Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 64, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 133, 134, Keener(2005), First-Second Corinthians, 53, Levine Allison and Crossan (2006), The Historical Jesus in Context, 13, 289, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 288, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 101, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, 47, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 272, Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 295, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 113, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 17, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 176, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 70, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, 425, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.184, 48, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.103, Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals.182, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 120, 121, 122, 123, 124, 125, 127, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, 126, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.40 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 205, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 237, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 133, 134, Keener(2005), First-Second Corinthians, 53, Levine Allison and Crossan (2006), The Historical Jesus in Context, 13, 289, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, 47, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 272, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 113, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 17, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.184, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.103, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 120, 121, 122, 123, 124, 125, 127, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.41 |
Damm (2018), Religions and Education in Antiquity, 175, Thonemann (2020), An Ancient Dream Manual: Artemidorus\ the Interpretation of Dreams, 206, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 133, 134, Levine Allison and Crossan (2006), The Historical Jesus in Context, 13, 289, Nasrallah (2019), Archaeology and the Letters of Paul, 97, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 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, 85, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, 47, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 272, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, 221, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 144, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, 425, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.103, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 6, 7, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.42 |
Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 6, 77, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 237, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 133, 134, Levine Allison and Crossan (2006), The Historical Jesus in Context, 13, 289, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, 47, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 272, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, 99, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.100, 103, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 120, 121, 122, 123, 124, 127, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.43 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 282, Damm (2018), Religions and Education in Antiquity, 157, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 136, 137, Levine Allison and Crossan (2006), The Historical Jesus in Context, 289, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 288, Corley (2002), Ben Sira\s Teaching on Friendship, 226, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 23, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 272, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 179, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 109, 111, 112, 119, 120, 141, Esler (2000), The Early Christian World, 549, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 92, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231, 232, 245, 246, 247, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 97, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, 60, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 102, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 118, 172, 95, 96, 97, \Azar (2016), Exegeting the Jews: the early reception of the Johannine Jews, \85, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 120, 124, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation256, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.43a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 5.43b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221, 228 |
| New Testament, Matthew, 5.44 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 205, 282, Wilson (2012), The Sentences of Sextus, 228, Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 184, Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 64, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 136, 137, Levine Allison and Crossan (2006), The Historical Jesus in Context, 289, Nasrallah (2019), Archaeology and the Letters of Paul, 97, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 829, 835, 918, Stuckenbruck (2007), 1 Enoch 91-108, 281, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 289, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 101, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 219, 231, 233, 238, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 139, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 112, 119, 120, 141, Esler (2000), The Early Christian World, 549, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 100, 316, deSilva (2022), Ephesians, 246, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 218, Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 95, 96, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231, 232, 245, 246, 247, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 105, 97, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 102, 109, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 107, 118, 176, 95, 96, 97, \Azar (2016), Exegeting the Jews: the early reception of the Johannine Jews, \127, 85, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 541, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 129, 132, 135, 136, Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 210, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.182, 48, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 120, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation256, 93, 94, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 201571, Allison (2018), 4 Baruch, 190, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, 181, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 273 |
| New Testament, Matthew, 5.45 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 165, 191, 208, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 136, 137, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 218, Levine Allison and Crossan (2006), The Historical Jesus in Context, 289, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 829, 835, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 289, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 232, 238, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 112, 119, 120, 141, Esler (2000), The Early Christian World, 549, deSilva (2022), Ephesians, 246, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 94, 95, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231, 232, 245, 246, 247, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 105, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 102, 109, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 103, 105, 106, 182, 26, 95, 96, 97, \Azar (2016), Exegeting the Jews: the early reception of the Johannine Jews, \85, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 21, Karfíková (2012), Grace and the Will According to Augustine, 48, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, 148, 65, Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 210, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 425, 99, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.248, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 120, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation256, 97, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.45b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 219 |
| New Testament, Matthew, 5.46 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 136, 137, Keener(2005), First-Second Corinthians, 191, Levine Allison and Crossan (2006), The Historical Jesus in Context, 289, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, 289, 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, 55, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, 288, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 112, 113, 119, 120, 141, Esler (2000), The Early Christian World, 549, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 218, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231, 232, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 103, 105, 106, 171, 178, 180, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 210, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity.191, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 120, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation256, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances410, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.46a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220 |
| New Testament, Matthew, 5.47 |
Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 136, 137, Keener(2005), First-Second Corinthians, 191, Stuckenbruck (2007), 1 Enoch 91-108, 313, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, 288, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 112, 113, 119, 120, 141, Esler (2000), The Early Christian World, 549, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231, 232, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 103, 105, 106, 171, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 387, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.105, 25, 267, 282, 292, 516, 645, 99, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 120, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation256, 260, 96, 97, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances410, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288 |
| New Testament, Matthew, 5.48 |
Wilson (2012), The Sentences of Sextus, 101, Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 136, 137, Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 52, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286, Osborne (2010), Clement of Alexandria, 273, Osborne (2001), Irenaeus of Lyons, 245, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92, 95, Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 133, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 219, 220, 231, 238, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 141, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 177, 229, 230, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 112, 113, 119, 120, 141, Esler (2000), The Early Christian World, 549, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 99, deSilva (2022), Ephesians, 246, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295, Hayes (2022), The Literature of the Sages: A Re-Visioning, 72, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231, 232, 245, 246, 247, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 242, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 102, 105, 106, 173, 178, 95, 96, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474, Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 27, 44, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 136, 148, 149, 177, 65, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.25, 99, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.147, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts111, 120, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation256, Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 288, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 273 |
| New Testament, Matthew, 5.49 |
Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 95 |
| New Testament, Matthew, 5:7 |
Satlow (2013), The Gift in Antiquity, 33, 35 |
| New Testament, Matthew, 5:42 |
Satlow (2013), The Gift in Antiquity, 31 |
| New Testament, Matthew, 6 |
Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Levine Allison and Crossan (2006), The Historical Jesus in Context, 79, Ganzel and Holtz (2020), Contextualizing Jewish Temples, 170, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 46, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 32, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 231, 324, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117, 119, Esler (2000), The Early Christian World, 389, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227, 245, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101, 104, 105, 106, 118, 119, 95, 98, \Azar (2016), Exegeting the Jews: the early reception of the Johannine Jews, \122, 181, 62, 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, 400, 416, 417, 418, 419, 422, 425, 426, 440, 473, 529, 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, 151, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 29, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.104, 226, 267, 515, 522, 523, 526, Hayes (2015), What\s Divine about Divine Law?: Early Perspectives, 178 |
| New Testament, Matthew, 6.1 |
Wilson (2012), The Sentences of Sextus, 339, Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 151, 152, 164, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 237, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 662, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 46, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 230, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117, 120, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 41, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 198, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 103, 106, 97, 98, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 406, 417, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 21, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 255, 260, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 135, 136, 148, 16, 177, 85, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Levison (2023), The Greek Life of Adam and Eve.553, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation244, 261, 59, 95, 97, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 325 |
| New Testament, Matthew, 6.1-7.6 |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120 |
| New Testament, Matthew, 6.1-7.11 |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121 |
| New Testament, Matthew, 6.1-7.19 |
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 137 |
| New Testament, Matthew, 6.1b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, 221 |
| New Testament, Matthew, 6.2 |
Wilson (2012), The Sentences of Sextus, 339, Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 151, 152, 164, Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 272, 273, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 237, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 102, 188, 46, 56, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, 162, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117, 120, Levine (2005), The Ancient Synagogue, The First Thousand Years, 144, 396, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 41, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 198, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 103, 104, 105, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 135, 136, 16, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 267, 292, 293, 464, 515, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation241, 244, 260, 261, 59, 95, Galinsky (2016), Memory in Ancient Rome and Early Christianity, 312, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 325; Maren R. Niehoff, 'From the “Theater of the World” to the “Mask of Christ” — and Back Again: Insights from Origen’s Newly Discovered Homilies on Psalms', Scripta Classica Israelica 39 (2020), 117-136, at 133 |
| New Testament, Matthew, 6.2a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 232 |
| New Testament, Matthew, 6.2b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 6.3 |
Wilson (2012), The Sentences of Sextus, 339, Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 151, 152, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 237, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 46, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117, 120, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 41, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 198, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 104, 105, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 135, 136, 16, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 267, 293, 464, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation241, 244, 261, 59, 95, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 325 |
| New Testament, Matthew, 6.4 |
Wilson (2012), The Sentences of Sextus, 339, Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 151, 152, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 237, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 46, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117, 120, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 41, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 198, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 103, 104, 105, 180, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 135, 136, 16, 65, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 267, 293, 464, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation241, 244, 261, 59, 95, Galinsky (2016), Memory in Ancient Rome and Early Christianity, 312, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 325 |
| New Testament, Matthew, 6.4b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 6.5 |
Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 273, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 277, 293, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 102, 188, 56, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 142, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 186, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117, 118, 120, Levine (2005), The Ancient Synagogue, The First Thousand Years, 168, 41, Esler (2000), The Early Christian World, 513, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 198, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 103, 104, 105, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 135, 136, 16, 234, 235, 255, 277, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 265, 267, 269, 292, 293, 515, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation212, 241, 244, 260, 261, 29, 38, 58, 59, 61, 93, 94, 95, Allison (2018), 4 Baruch, 279, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 189, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 325; Maren R. Niehoff, 'From the “Theater of the World” to the “Mask of Christ” — and Back Again: Insights from Origen’s Newly Discovered Homilies on Psalms', Scripta Classica Israelica 39 (2020), 117-136, at 133, 133, 133, 133 |
| New Testament, Matthew, 6.5-9a |
Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation92 |
| New Testament, Matthew, 6.5a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221, 232 |
| New Testament, Matthew, 6.5c |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 6.6 |
Burton (2009), Dionysus and Rome: Religion and Literature, 163, Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 277, 293, Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 177, 50, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Dillon and Timotin (2015), Platonic Theories of Prayer, 101, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117, 118, 120, Levine (2005), The Ancient Synagogue, The First Thousand Years, 545, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 198, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 81, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 103, 104, 105, 180, 237, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 260, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 135, 136, 16, 234, 255, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 267, 273, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation212, 219, 244, 261, 29, 38, 58, 59, 61, 93, 94, 95, Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances256, 257, 277, 279, Galinsky (2016), Memory in Ancient Rome and Early Christianity, 312, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 189, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 325; Maren R. Niehoff, 'From the “Theater of the World” to the “Mask of Christ” — and Back Again: Insights from Origen’s Newly Discovered Homilies on Psalms', Scripta Classica Israelica 39 (2020), 117-136, at 133, 133 |
| New Testament, Matthew, 6.6b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation94 |
| New Testament, Matthew, 6.7 |
Osborne (2001), Irenaeus of Lyons, 146, Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 75, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117, 118, 120, Bickerman and Tropper (2007), Studies in Jewish and Christian History, 585, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 198, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 103, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 135, 136, 16, 234, 236, 255, 61, Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 82, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.105, 262, 263, 267, 292, 293, 516, 520, 523, 645, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.143, 146, 151, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation101, 167, 244, 261, 29, 38, 58, 59, 93, 94, 95, 96, 97, Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 216 |
| New Testament, Matthew, 6.7b-8a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221, 232 |
| New Testament, Matthew, 6.8 |
Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117, 118, 120, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 198, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 59, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 135, 136, 137, 144, 16, 234, 255, 65, 66, 86, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.24, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation101, 244, 261, 29, 38, 58, 59, 93, 94, 95, 96, 97, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 216 |
| New Testament, Matthew, 6.9 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 26, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 293, Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 138, Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 20, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 343, Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 78, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117, 120, 92, Levine (2005), The Ancient Synagogue, The First Thousand Years, 590, Esler (2000), The Early Christian World, 99, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 174, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 26, 34, 35, 54, 55, 72, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 103, 22, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 150, 151, 152, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 215, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 21, 298, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 134, Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 259, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 102, 115, 116, 118, 119, 12, 120, 122, 123, 126, 13, 135, 136, 137, 143, 144, 145, 148, 153, 16, 173, 174, 176, 177, 179, 187, 188, 211, 212, 217, 219, 224, 232, 234, 235, 255, 274, 59, 60, 65, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.233, 262, 263, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation20, 244, 261, 304, 38, 58, 59, 93, 94, 95, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015156, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 201, 207, 210, 211, 216, 259 |
| New Testament, Matthew, 6.9-1315 |
Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116 |
| New Testament, Matthew, 6.10 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 290, Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 138, Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 20, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117, 120, Levine (2005), The Ancient Synagogue, The First Thousand Years, 590, Esler (2000), The Early Christian World, 99, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 174, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 254, 255, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 26, 34, 35, 54, 55, 72, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, \Wilson (2018), Augustine\\\s Conversion from Traditional Free Choice to Non-free Free Will: A Comprehensive Methodology, \235, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 150, 151, 152, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 215, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 21, 298, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 134, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 115, 116, 118, 119, 12, 120, 122, 123, 126, 13, 135, 136, 137, 138, 143, 144, 145, 148, 149, 153, 154, 156, 157, 16, 174, 187, 188, 211, 212, 234, 235, 247, 254, 274, 95, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation20, 244, 261, 304, 38, 58, 59, 93, 94, 95, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015156, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 207, 210, 211, 216 |
| New Testament, Matthew, 6.10a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 6.11 |
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 290, Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 138, Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 20, Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 249, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 117, 120, Levine (2005), The Ancient Synagogue, The First Thousand Years, 590, Esler (2000), The Early Christian World, 99, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 254, 255, 256, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 26, 34, 35, 54, 55, 72, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 285, 286, 287, 318, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 150, 151, 152, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 215, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 134, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 102, 110, 115, 116, 118, 119, 12, 120, 122, 123, 126, 13, 135, 136, 139, 143, 16, 174, 176, 179, 180, 181, 184, 187, 188, 211, 212, 234, 235, 244, 259, 260, 261, 274, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation20, 244, 261, 304, 38, 58, 59, 93, 94, 95, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015156, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 207, 210, 216 |
| New Testament, Matthew, 6.12 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 13, 250, Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 293, Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 20, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 117, 118, 119, 120, 121, Levine (2005), The Ancient Synagogue, The First Thousand Years, 590, Esler (2000), The Early Christian World, 99, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, deSilva (2022), Ephesians, 243, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, O\Daly (2020), Augustine\s City of God: A Reader\s Guide (2nd edn), 255, 256, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 26, 34, 35, 54, 55, 72, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 285, 286, 287, 318, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 107, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 150, 151, 152, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 215, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 134, Karfíková (2012), Grace and the Will According to Augustine, 165, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 100, 101, 110, 115, 116, 118, 119, 12, 120, 122, 123, 126, 13, 135, 136, 139, 143, 16, 174, 176, 181, 182, 187, 188, 200, 211, 212, 218, 234, 235, 237, 261, 274, 29, 35, 91, 96, 97, Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 580, Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine\s City of God 14, 31, 34, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 265, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables510, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation20, 244, 261, 304, 38, 58, 59, 93, 94, 95, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015156, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 207, 210, 216 |
| New Testament, Matthew, 6.13 |
Stuckenbruck (2007), 1 Enoch 91-108, 727, Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 20, Vinzent (2013), Christ\s Resurrection in Early Christianity and the Making of the New Testament, 110, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 117, 119, 120, Levine (2005), The Ancient Synagogue, The First Thousand Years, 590, Esler (2000), The Early Christian World, 99, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 26, 27, 34, 35, 54, 55, 62, 63, 72, Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 285, 286, 287, 318, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 44, Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 150, 151, 152, Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 337, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 215, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298, Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 134, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 102, 115, 116, 118, 119, 12, 120, 122, 123, 126, 13, 135, 136, 138, 139, 143, 16, 174, 176, 181, 183, 184, 187, 188, 211, 212, 234, 235, 238, 239, 274, 277, 278, 29, 35, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 265, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews.206, Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages.38, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts98, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation20, 244, 245, 261, 304, 305, 38, 58, 59, 93, 94, 95, Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015156, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 207, 210, 216 |
| New Testament, Matthew, 6.14 |
Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 117, 118, 119, 120, Levine (2005), The Ancient Synagogue, The First Thousand Years, 590, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, 77, deSilva (2022), Ephesians, 243, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, O\Daly (2020), Augustine\s City of God: A Reader\s Guide (2nd edn), 255, 256, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 441, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 135, 136, 144, 148, 149, 16, 177, 200, 205, 218, 234, 65, 97, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 265, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species.133, 146, 238, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation244, 261, 58, 59, 93, 94, 95, Galinsky (2016), Memory in Ancient Rome and Early Christianity, 312, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 216 |
| New Testament, Matthew, 6.15 |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 117, 118, 119, 120, Levine (2005), The Ancient Synagogue, The First Thousand Years, 590, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, deSilva (2022), Ephesians, 243, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 254, 255, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 103, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 135, 136, 16, 234, 65, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.262, 263, 265, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation244, 261, 58, 59, 93, 94, 95, Galinsky (2016), Memory in Ancient Rome and Early Christianity, 312, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 216 |
| New Testament, Matthew, 6.16 |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117, 120, Esler (2000), The Early Christian World, 513, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 103, 104, 105, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 132, 135, 136, 16, 234, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.245, 262, 263, 267, 292, 293, 515, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.91, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation241, 244, 260, 261, 59, 95 |
| New Testament, Matthew, 6.16a |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221, 232 |
| New Testament, Matthew, 6.16b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 6.17 |
Levine Allison and Crossan (2006), The Historical Jesus in Context, 340, Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 74, Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117, 120, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 104, 105, 107, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 132, 135, 136, 16, 234, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.245, 262, 263, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.91, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation244, 261, 59, 95 |
| New Testament, Matthew, 6.18 |
Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 186, Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117, 120, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102, 103, 104, 105, 97, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 122, 123, 126, 13, 132, 135, 136, 16, 234, 65, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.245, 262, 263, 267, 293, 516, 520, 523, Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity.86, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.91, Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation244, 261, 59, 95 |
| New Testament, Matthew, 6.18b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221 |
| New Testament, Matthew, 6.19 |
Wilson (2012), The Sentences of Sextus, 165, 28, Keener(2005), First-Second Corinthians, 207, Levine Allison and Crossan (2006), The Historical Jesus in Context, 136, Stuckenbruck (2007), 1 Enoch 91-108, 323, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 192, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 254, 255, 256, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151, 152, 155, 157, 158, 162, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 129, 130, 131, 132, 135, 136, 137, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.355, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables515 |
| New Testament, Matthew, 6.19-7.12 |
Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 104, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 122, 123 |
| New Testament, Matthew, 6.19-7.27 |
Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26 |
| New Testament, Matthew, 6.20 |
Wilson (2012), The Sentences of Sextus, 165, Keener(2005), First-Second Corinthians, 207, Levine Allison and Crossan (2006), The Historical Jesus in Context, 136, Stuckenbruck (2007), 1 Enoch 91-108, 323, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 219, 220, 224, 225, 238, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 254, 255, 256, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151, 152, 155, 157, 158, 162, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 21, Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 250, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 129, 130, 131, 132, 135, 136, 137, 146, 147, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables515, Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism.127 |
| New Testament, Matthew, 6.21 |
Keener(2005), First-Second Corinthians, 207, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 119, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 254, 255, 256, Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151, 152, 155, 157, 158, 162, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 129, 130, 131, 132, 135, 136, 137, 140, 146, Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 209, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables515 |
| New Testament, Matthew, 6.22 |
Stuckenbruck (2007), 1 Enoch 91-108, 628, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 295, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 151, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 107, Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 166, 39, 40, 49, 6, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 129, 130, 131, 132, 135, 136, 137, 146, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.466, 475 |
| New Testament, Matthew, 6.23 |
Stuckenbruck (2007), 1 Enoch 91-108, 628, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 295, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 151, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 107, Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 166, 39, 40, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 129, 131, 132, 135, 136, 137, 146, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.466, Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts98 |
| New Testament, Matthew, 6.23b |
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 221, 227 |
| New Testament, Matthew, 6.24 |
Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 425, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 237, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361, Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 317, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 136, 362, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, van \t Westeinde (2021), Roman Nobilitas in Jerome\s Letters: Roman Values and Christian Asceticism for Socialites, 160, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 129, 130, 131, 132, 135, 136, 137, 146, 64, Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 224, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.425, 455, Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos.202, 294, 55, 56, Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables436, Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity.57, Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions.74 |
| New Testament, Matthew, 6.25 |
Damm (2018), Religions and Education in Antiquity, 183, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 343, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 228, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 316, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 119, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 225, 226, 254, 255, Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 103, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 432, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 125, 129, 131, 132, 135, 136, 137, 146, 277, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.270 |
| New Testament, Matthew, 6.26 |
Damm (2018), Religions and Education in Antiquity, 183, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Keener(2005), First-Second Corinthians, 78, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 343, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 228, 229, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 119, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 225, 226, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 432, Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 224, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 125, 129, 131, 132, 135, 136, 137, 144, 146, 147, 148, 149, 152, 65, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.270 |
| New Testament, Matthew, 6.27 |
Damm (2018), Religions and Education in Antiquity, 183, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 343, Osborne (2001), Irenaeus of Lyons, 146, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 228, 229, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 225, 226, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 432, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 125, 129, 131, 132, 135, 136, 137, 146, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.270, Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 280, 281 |
| New Testament, Matthew, 6.28 |
Damm (2018), Religions and Education in Antiquity, 183, Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 238, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 343, Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 228, 229, Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 316, Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 298, 299, 300, Morgan (2022), The New Testament and the Theology of Trust: \This Rich Trust\, 225, 226, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 432, Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 125, 129, 131, 132, 135, 136, 137, 146, Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine\s City of God 14, 204, Tomson (2019), Studies on Jews and Christians in the First and Second Centuries.270, Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle\s Context181, Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 280, 281 |
| New Testament, Matthew, 6.29 |
