Biblical Archaeology Review

Baron, A Social and Religious History of The Jews I (New York, 1952), p. 170 and especially pp. 370–372, note 7.

Salo W. Baron, “Population,” Encyclopaedia Judaica 13 (1971), p. 869.

See, for example, W. W. Gasque, A History of the Criticism of the Acts of the Apostles (Grand Rapids, Mich., 1975), pp. 251–305.

Marc Philonenko, Joseph et Asenath (Leiden, 1968), p. 142.

Adolf Deissmann, Light from the Ancient East (London, 1927), p. 452; Jean-Baptiste Frey, Corpus Inscriptionum Iudaicarum, II (Vatican City, 1952), no. 748.

Neil J. McEleney, “Conversion, Circumcision and the Law,” New Testament Studies 20 (1974), p. 326.

Max Wilcox, “The ‘God-fearers’ in Acts—A Reconsideration,” Journal for the Study of The New Testament 13 (1981), p. 109. That the apostolic fathers are, on the whole, strangely silent about the identification of the God-fearers as “sympathizers” is, indeed a strong argument in favor of the view espoused by MacLennan and Kraabel that the term is not a technical one. (Ibid.)

The Jewish inscription from Aphrodisias is being published, with extensive commentary, in Reynolds and R. F. Tannenbaum, Jews and God-fearers at Aphrodisias: Greek Inscriptions with Commentary (Cambridge, England: Proceedings of the Cambridge Philological Society Supplements, 1986).

Some of the pseudepigrapha imply the same of pagan converts to Judaism (The Sibylline Oracles 4.164, c. 80 A.D.).