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, , AND THEIR MINISTRY ON 311

Cyprus

CHAPTER 25 BARNABAS, JOHN MARK, AND THEIR MINISTRY ON CYPRUS :4-13; 15:36-39 Mark Fairchild

KEY POINTS • The beginnings and the growth of the in C rus are not well known. yp gave him the name Barnabas-son of tions also claim that later in life Mark

• A large Jewish presence on Cyprus during the first century AD is evident encouragement (:36). Clement followed Peter to and wrote the fromancient sources. of and Eusebius assert that second fromwhat he remembered Barnabaswas one of the of Peter's preaching. Originally, Mark • , the of Cyprus,converted to Christianityin spite sent out by to proclaim the coming lived in (:12; 13:13) and of oppositionfrom a Jewish magician, (Bar-Jesus). kingdom.' He was in Jerusalem shortly in his letter to the Colossians Paul alluded afterthe outpouringof the Holy Spirit on to Mark as Barnabas' cousin (Col 4:10). • Barnabas,a nativeC ypriot, and his cousin John Mark accompanied Paul on an early mission to Cyprus,but only Barnabasand John Mark returnedfor and sold a piece of land, contrib­ Since Barnabaswas a nativeC ypriot and a second mission. utingthe proceeds of the sale forthe needs he sold what land he owned in Jerusalem of the early Jerusalem Christiancommu­ (Acts 4:37), it is likely he lived with Mark • The apocryphal Acts of Barnabasprovides us with an account of Barnabas nity. Following Paul's conversion when while he was in Jerusalem.• and Mark's second mission to Cyprus, but the document is late and histor­ nobody trustedthe sincerity of his new Following the dispersion of ically suspect. faith, Barnabasbefriended Paul and intro­ fromJerusalem and afterthe death duced him to the Jerusalemchurch (9:27). of Stephen, many Jewish Christianscame

John Mark is mentionedonly in Acts, to , Cyprus, and (Acts where he is described as having a Jewish 11:19) sharing the gospel with fellow INTRODUCTION the historical gaps, but their credibil­ name Oohn) and a Roman name (Mark). in those areas. It is possible that Barnabas

Christianity spread to Cyprus, the east­ ity is questionable.This essay attempts However, this John Mark is probably the made his way to Cyprus at this time in ernmost islandin the , to assess these traditions and to survey same as the Mark mentioned in Paul's order to share the gospel with family and early in the firstcentury . This was due the history, culture, and of letters (Col 4:10, Phlm 24) and 1 Peter friends on the island. Located only about in large part to the effortsof Barnabas the island to see if we might findclues 5:13. The early church traditionssupport sixty miles ( 96.5 km) offthe Syrian coast, and John Mark. The details of their min­ that will augment our understanding of this identification. Early church tradi- Cyprushad a large Jewish population. istry on the island are largely lost and on Cyprus. the brief descriptionsin Acts provide us Acts introduced Barnabas as a dias­ with a mere glimpse of those early years. pora Jew fromC yprus who was a . 1. , Stromata 2:20; Eusebius Ecclesiastical History1.12. Several late traditions purport to fillin His name was , but the 2. It was common forextended familymembers to reside in thehomes of relatives. 310 312 LEXHAM GEOGRAPHIC COMMENTARY ON ACTS THROUGH REVELATION BARNABAS, JOHN MARK, AND THEIR MINISTRY ON CYPRUS 313

Turning his attention more specifi­ Throughout this mission, including cally to Antioch, Luke noted that some the journeyinto , Barnabasand men fromCyprus and Cyrene came to Paul prioritized ministry to the Jews. Antioch and began ministering to the In city after city, the apostles first pro­ as well as the Jews (11:20). Even claimed the gospel in the . though Cypriots are mentioned in this This was the routine at Salamis (13:5), verse, it is not likely that Barnabas Pisidian Antioch(13:14, 44), lconium (14:1), was among this firstgroup that came probably (14:19) and at the other to Antioch. Later when the Jerusalem locations as well. This followed Paul's church heard of the large number of con­ belief that God's message firstand fore­ verts in Antioch, they sent Barnabas to most had to be procliµmedto the Jewish Antiochto strengthen the church (11:22). people: "I am not ashamed of the gospel, Barnabas may have been redirected from forit is the power of God forsalvation Cyprusto Antioch. to everyone who believes, to the Jew first and also to the Greek" (Rom 1:16, Esv). THE EARLY MISSION TO CYPRUS Cyprus was close to and Salamis Gymnasium In time, both Paul and John Mark joined it should not be surprising to findthat Barnabasin Antioch. The three of them Jews settledon the island early.3 Funerary departed forCyprus with Barnabasas the inscriptionsindicate that a Jewish settle­ of those, Bar-Jesus (Elymas), at century BC. The plural "synagogues" sug­ leader of the mission (Acts 13:3-5). Luke's ment existed on Cyprus as early as the (Acts 13:6-12) and the Roman procurator gests that a number of Jews lived in the narrativeis clear that the Holy Spirit sent Achaemenid period in the fourth cen­ of Judea, Felix, utilized a Cypriot ­ city. The factthat Salamis was crushed the group on the mission, but it is prob­ tury BC.4 By the firstcentury AD liter­ cian named Atomus a few years later during the Jewish revolt during 's able that the choice of the mission's itin­ ary sources indicate that Cyprus had a (Josephus, Ant. 20.142-144).7 Additionally, reign is evidence that Salamis was largely erary was Barnabas' decision. Barnabas large Jewish population. Philo, around several inscriptionsfound at Cyprusare Jewish. The patrondeity of Salamis was was familiar with the land, the roads, and AD 40, made note of Jewish colonies on evidence of a significantJewish presence Olympios and a large temple of his the people. As a native Cypriot, he also Cyprus(Philo, Lega tio ad Gaium 282). Dio on the island. 8 was located on the periphery of the city's had relatives on the island that needed Cassius described a large Jewish upris­ large . The temple was originally 5 SALAMIS to hear the gospel. Additionally,if he was ing on Cyprus at the time of Trajan. In built during the late involved in ministry in Cyprus prior to his discussion of magic, Pliny the Barnabas, Paul, and John Mark departed and was reconstructedduring the Roman being called to Antioch,Barnabas wanted recounted a large sect of Jewish magi­ fromSeleucia Pieria, the Mediterranean Imperial period. to continuehis earlier work in Cyprus. cians on Cyprus.6 The apostles met one port of Antioch and sailed to the east­ From Salamis the apostles traveled ernport of Cyprus, Salamis. There, they west to Paphos. The western interior began ministryin the synagogues of the of Cyprus contains the island's highest 3. According to Zdzislaw J. Kapera, "We can suppose that practically in each of the eigh­ city (Acts 13:5). Salamis was a large city teen known cities there were some Jewish colonies and synagogues" {Kapera, "The Jewish mountain range, the Trogodos range. The Presence in Cyprusbefore AD 70," Scripta]udaica Cracoviensia 7 [2009]: 37). and was the capital of the island before mountains compel most travelers from 4. Heltzer, "Epigraphic Evidence Concerninga Jewish Settlement in being supplanted by Paphos in the second the east to take the southerncoastal road {,Cyprus) in the AchaemenidPeriod {IV cent. B.C.E.),"AulaOrientalis7 (1989): 189-206. 5. IfDio Cassius' figures are anything closeto accurate, the Jewish populationon Cyprus must have been very large. Dio Cassius wrotethat the Jews of Cyprus led by Jµtemionrose of magic practicedin Cyprus" {Pliny the Elder, 30.2). Mitford believes the up against the Romans during Trajan's reign around AD117 and slaughtered two hundred collection of curse tablets fromCyprus {#127-142) "were doubtless draftedby a Jewish sor­ fortythousand Greeks and Romans. After MartiusTurbo put down the rebellion, a decree cerer" {T. B. Mitford, TheInscriptions ofKourion [Philadelphia:American Phil osophical Society, was issued banning all Jews fromthe island {Dio Cassius, History 68.322). Dio's figureshave 1971], 134, 246-83). been called into question, but nonetheless Dio's account reflectsa huge Jewish population 7. Elsewhere Josephus mentionedthe prosperous Jewish communitiesin and in the first century. Cyprus during the Hellenisticperiod (Ant. 13.284). 6. "There is another sect adept in the magic arts who come fromMoses, Jannes, and 8. T. B. Mitford,"New Inscriptionsfrom Early ChristianCyprus," Byzantion 20 (1950): Lotapea, and the Jews, thousands of years afterZoroaster, but more recent is their branch 110-16. 314 LEXHAM GEOGRAPHIC COMMENTARY ON ACTS THROUGH REVELATION BARNABAS, JOHN MARK, AND THEIR MINISTRY ON CYPRUS 315 to the capital. A milestone dating to the that establish a Jewish presence at the and the cult at Amathous was one of the west of the city where worship was con­ time of informs us that this site in the fourthcentury BC. Josephus 0 earliest. Amathusia, the local ducted as early as the eighth century BC. route was refurbishedprior to the time explained that the word "Kittim"referred expression of Aphrodite, was famous Excavations at the site indicate that the of the 's journey.9 The route would to the and maritime countries. throughout the Hellenisticand Roman city flourishedduring the Hellenisticand have taken the group from Salamis to But, more specifically,Josephus identi­ periods. A first century BC temple to Roman periods and a great deal of con­ Tremithous, Kition,Amathous, , fiedCyprus as Kittim and asserted that her has been excavated on the struction took place during that time. Palaipaphos, and Paphos and would have the word came fromChethimos, grand­ flankedby two massive six-foot (1.8 m) The city was devastated by earthquakes involved a total of 110 miles (171km). son of Japheth, the founder of the city water vases. in AD 332 and 342, but recovered in the Kition.Those origins are doubtful, but early Byzantineperiod. TREMITH0US Kitionwas a port city with a Jewish popu­ One home, the House of Eustolios, was Tremithous was located about twen­ lationduring the firstcentury that main­ destroyedin those earthquakes but was ty-one miles (34 km) southwest and tained contact with the Jewish mainland. rebuilt by the wealthy Eustolios. Several inland fromSalamis via a Roman road. A Kition was the bir_thplace of mosaic inscriptionsremain in the house. horoscope inscription found at the site (334-262 BC) the fa�erof Stoic philo�­ One of them extolled the civic benefac­ shows that Jews in the community uti­ ophy. Later, on Paul's journeyto , tions of Eustolios afterthe earthquakes, lized a Jewish calendar. '0 Takashi Fujii's Paul had an opportunity to debate with claiming that he took care of Kourion as examination of inscriptions on Cyprus the Stoic philosophers (:18). Phoebus once did. Another mosaic shows that four calendars were used inscription in the same house asserted throughout the firsttwo centuries and AMATH0US that the house was strengthened not by that the various communities adapted Thirty-fourmiles (54.7 km) furtherwest stones and iron, but rather by the ven­ their calendars according to their own along the coast Barnabas, Paul, and John erated signs of . The two mosaics customs while also superficially acknowl­ Mark would have arrived at Amathous. illustrate the transitionfrom paganism edging the imperial calendar.11 Over two hundred curse tablets have been to Christianity (see page 706 forimages foundat Amathous, which leads scholars of these mosaics). KITI0N to believe that the city was a center for From Tremithous the apostles would magic.'3 These date to the late second to have traveledaround thirteen miles (21 the early third century AD and may be km) south to Kition on the coast.u The connected with Jewish magic.14Legend remaining journeyto Paphos would have has it that Aphrodite was born on the followed the coastal road for the dis­ island and numerous cults to Aphrodite Fifth Century Statue of tance. We have already mentioned the are foundin Cyprus. . Aphrodite was wor­ Aphrodite from Cyprus Jewish funerary inscriptions at Kition shiped as the primary deity in Amathous,

9. W.J. Gill, "Paul's Travelsthroug h Cyprus (Acts 13:4-12); TynBul 46 (1995): 221-23. K0URI0N 10. Sacha Stem, "A 'Jewish' BirthRecord, Sambat-, and the Calendar of Salamis;Zeitschrift Moving on fromAmathous, the apostles furPapyrologie und Epigraphik172 (2010): 105-14- traveled further west along the coast to Kourion 11. Takashi Fujii, and Imperial Representation in (Stuttgart: Kourion, about fifteenmiles (24 km) dis­ Steiner, 2013), 152-56. tant. The citywas built on a cliffoverlook­ 12. The ,17, claims thatBarnabas and Paul converted and baptizeda man PALAIPAPH0S named Heraclius at Kition. ing the sea, over three hundred feet(91.5 13. Andrew Wilburn, MateriaMagica: The Archaeology of Magic in , Cyprus, m) above the water. An earlier settlement Around 312 BC Nikokles, king of the and Spain (Ann Arbor: University of Michigan Press, 2012), 169-218. was located furtherinland, but sometime Paphian kingdom, established a new 14. So Mitford,Inscriptions of Kourion, 134. The curse tablets cited by Mitford are now during the fifthor fourthcentury BC, the capital city, Nea.Paphos (New Paphos), believed to have come from Arnathous.A Jewish association with these curse tablets is also city relocated to its current site. The chief about ten miles (16 km) west of the older supported by Pieter Willem van der Horst, "The Jews of Ancient Cyprus;•Zutot: Perspectives deity at Kourion was Apollo Hylates and Palaipaphos (Old Paphos). The new site on JewishCulture 3 (2003): 118-19. his sanctuary was located a mile (1.6 km) had a natural port and was more strate- 316 LEXHAM GEOGRAPHIC COMMENTARY ON ACTS THROUGH REVELATION BARNABAS, JOHN MARK, AND THEIR MINISTRY ON CYPRUS 317

Sanctuary of Aphrodite L. Sergius Paulus Inscription from Pisidian Antioch gically positioned.Nea Paphos was prob­ island of Cyprus. The temple has been these several inscriptionshave led many presence of Jewish magicians on the ably populated in part with displaced excavated, but little has survived. scholars to conclude that one or more of island. The magician's association with residents of Marion, a city to the north these inscriptionsrefer to the proconsul Sergius Paulus suggests that he was func­ PAPHOS that was destroyedby Soter in Sergius Paulus mentionedin Acts 13. The tioning as an advisor to the governor. 312 BC. Palaipaphos continued to exist Passing on from Palaipaphos, the apos­ L. Sergius Paulus inscription foundat Magicians were frequentlyemployed by and flourished up through theHellenistic tles would have arrived at Nea Paphos, Pisidian Antiochis particularlyinterest­ political leadersas astrologersand nec­ ( and Roman periods. ten miles 16 km) further down the ing and has led some scholars to suggest romancers who were skilled at issuing Barnabas,Paul, and John Mark would road. Here, according to the biblical text that the proconsul had family in Pisidian curses against opponents. However, the have arrived at Palaipaphos first,twenty (Acts 13:6-12), they met Sergius Paulus Antioch and requested Paul, Barnabas impotent power of Elymas' magic was no miles (32 km) to the west of Kourion. and Elymas (Bar-Jesus). The capital of and John Mark to travel there to share match forthe forceof the Ahnighty and The origins of Old Paphos are not clear. Cyprus was transferredfrom Salamis to thegospel with the proconsul's relatives. Elymaswalked away blind. Sergius Paulus Legends go back to Kinyras, who was Nea Paphos sometime duringthe second The encounter with Bar-Jesus (Elymas) walked away with a new faith. mentionedin the . Kinyras allegedly century BC and at that timethe city came at Paphos is not entirelysurprising, given established a sanctuary forAphrodite, to be known simply as Paphos. Sergius Pliny's comments and the well-known who was bornin the sea and came ashore Paulus was appointed proconsul of the at Paphos. Homer mentionedthe sacred island by the Romans. Such appointments site at Paphos and the temple constructed were usually forone year. Four inscrip­ Sergius Paulus who was proconsul during Paul's visit. A third inscriptionwas foundat there was the most famous temple of tions have been suggested as references Kytharia, Cyprus and contained the name Quintus Sergius [Paulus]. The name Paulus is con­ Aphrodite in the Mediterranean world to Sergius Paulus, but none of these jecture and epigraphists have debated whether this inscriptiondates to the time of Caligula {which would be too early) or . The fourthinscription {InscriptionesGraecae ad res as well as the most sacred site on the are entirely conclusive.'5 Nevertheless, Romanas pertinentes III.935) was foundat Pisidian Antiochand alluded to L[ucius] Sergius Paulus, son of L[ucius] Sergius Paulus. Various arguments have been profferedto connect these inscriptionsto Acts 13, but none of them are compelling. See BastianVan Elderen. 15. A first century boundary stone fromRome probably from the time of Claudius {GIL "Some Archaeological Observationson Paul's First Missionary Journey,"in Apostolic History 6.31545) referred to L[ucius] Sergius Paulus as a curator of the Tiber. Some scholars have and the Gospel: Biblical and Historical Essays Presented to F. F.Bruce on His 60th Birthday, ed. W. suggested that this Sergius Paulus went to Cyprus shortly afterhis curatorship. Another Ward Gasque and Ralph P. Martin.{Exeter: Paternoster,1970), 152-57; Douglas A. Campbell, first century inscription from Soloi in Cyprus {InscriptionesGraecae ad res Romanas per­ "Possible InscriptionalAttestation to Sergius Paul[l]us {Acts 13:6-12), and the Implicationsfor III.930) tinentes mentionedthe proconsul Sergius, but it is not clear that this is the same Pauline Chronology," Journalof Theological Studies56 {2005): 1-29. 318 LEXHAM GEOGRAPHIC COMMENTARY ON ACTS THROUGH REVELATION BARNABAS, JOHN MARK, AND THEIR MINISTRY ON CYPRUS 319

Paul. Barnabas, and John Mark on Cyprus

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Lampadistos'7 and . Barnabas gationof Bar-Jesus,. Barnabaswas seized and Mark crossed the Trogodos and burnedto death (Acts of Barnabas forSyria and , while Barnabasand END OF THE EARLY MISSION Mountains and arrived at Palaipaphos 23).18 Mark escaped and fled to Alexandria, The mission continued as the apostles John Mark returnedto Cyprus. and Paphos. There they met Bar-Jesus, Egypt where he engaged in a ministryto sailed from Paphos to the Anatolian the magician that they met on the first the Egyptiansfor several years. BARNABAS AND JOHN MARK'S mainland, probably putting into portat journeyto the island. Bar-Jesus opposed As with many of the apocryphal gos­ RETURN MISSION ON CYPRUS Magydos and traveling another seven Barnabasand Mark and stirred up the pels and acts, there is a mixture of truth miles (11.25 km) north to . At this The mentioned nothing Jewish communitiesalong the southern and legend. Many of the early traditions point John Mark departed fromthe mis­ more about the exploits ofBarnabas and coast. He pursued Barnabasand Mark as were forgottenover thecenturies and the sion and returnedto Jerusalem, leaving John Mark on Cyprus. However, later they continuedto move to the east. They traditionsthat persisted slowly changed. Barnabas and Paul to continue on their traditionspassed on folkloreand tradi­ traveled to Kourion, Amathous, and However, it would be a mistake to dismiss own to Pisidian Antioch and . tionsof questionablevalue. The Acts of Kition. In each location, Barnabas and the early church traditionsentirely. Most The reasons forMark's departure are not Barnabas, supposedly written by John Mark were harassed by the residents as scholars date the Acts of Barnabasin the clear, but the incident disturbed Paul to Mark, described a journey by Barnabas Bar-Jesus continued to stir up trouble. fifth century, but certain details stand such a degree that he refusedto let Mark and Mark departing from Laodicea in Taking a ship fromKition, they finally out. The geography of the document is join them on another mission. Barnabas and arriving at a number of sites arrived at Salamis. There, at the insti- accurate and the itineraryis plausible.19 was equally insistent that Mark should in Rough Cilicia.16 From there they accompany the apostles and the disagree­ sailed south to Cyprus and landed at ment between Barnabasand Paul resulted Krommyakon. Their journey contin­ 17. Lampadistos is the only city or town on the itinerarythat is unknown. in a split. Paul took and departed ued east to the northern coastal town 18. The traditionaltomb of Barnabaslies underground at the monastery of St. Barnabas of Lapethos and then moved inland to outside the city walls of Salamis. 19. Philip H. Young, "The Cypriot Aphrodite Cult: Paphos, Rantidi andSaint Barnabas," Journal of Near EasternStudies 64 (2005): 37: "the geographical and culturaldetails of the 16. The ship was blown offcourse and landed at Korasion, Pityoussa, Akonesiai, and account in the Acts of Barnabasare so specificand differentfrom the story told in Acts that Anemurium (Acts of Barnabas11-13}. The ports were sequentiallylocated along the Cilician they demonstratethat the writerhad a firsthandknowledge of Cyprusand was, most likely, coast from east to west. a native of the island himself." 320 LEXHAM GEOGRAPHIC COMMENTARY ON ACTS THROUGH REVELATION BARNABAS, JOHN MARK, AND THEIR MINISTRY ON CYPRUS 321

The journey along the southern coast Barnabas,but thehistorical value of this Christou, Demos. 1'aphosArchaeological ---. "The Jews of Ancient Cyprus." fromPaphos to Salamis corresponds book is suspect. Guide and Historical Review. Nicosia: Zutot: Perspectiveson JewishCulture 3 (in reverse order) with our conjectured The early Christianevangelists began Kailas, 2008. (2003): 110-20. journey fromActs 13. Additionally, the their work sharing the gospel in Jewish Clement of Alexandria, Stromateis: Jones, Alan H. M. The Cities of the East­ legendary aspects of the narrative are communities. Ancient sources, as well Books1-3. Translated by John Fer­ ernRoman Provinces. 2nd ed. Oxford: modest compared to other postapostolic as inscriptions, indicate that Cyprus guson. Washington, DC: Catholic Clarendon, 1971. Acts. Eusebius (Ecclesiastical History 2.16) had a large Jewish population, so it is University of America Press, 1991. Josephus.JewishAntiquities: Boobo. repeated an earlier traditionthat Mark reasonable to assume thatthe missions Davis, Thomas W. "The Jewish Diaspora Translated by Louis H. Feldman. LCL ministered in Alexandria and several focusedupon cities,towns, and villages in Ptolemaic and Roman Cyprus: 456. Cambridge: Harvard University other patristic authorsmade the same with a Jewish presence. The topography Some Speculations."Journal of Press, 1965. claim, although they do not agree with of the land, coupled with the presence of Ancient EgyptianInterconnections 10 Kapera, Zdzislaw J. "The Jewish Pres­ the timeof his arrival. known , suggest that minis­ (2016): 39-44. ence in Cyprusbefore AD 70." Scripta Perhaps the Acts of Barnabas pre­ tryon the first (and perhaps the second) ---. " Paul on Cyprus." Pages Judaica Cracoviensia 7 (2009): 33-44. serves nothing more than an early travel mission was conducted in the cities of 405-23 in Do Historical Matters Kollmann, Bernd.Joseph Barnabas:His narrative of Barnabas'and John Mark's Salamis, Kition, Amathous, Kourion, Matter to Faith?A Critical Appraisal of Life and Legacy. Collegeville, MN: second mission to the Cyprus.This travel Palaipaphos, and Nea Paphos along with Modem and PostmodernApproaches Liturgical Press, 2004. narrative was fleshed out with weaker smaller communities along the way. to Scripture. Edited by James K. Mitford, T. B. "The Cults of Roman traditions that still circulated on the Several traditionsreport Barnabas' mar­ Hoffmeierand Dennis R. Magary. Cyprus." ANRW18.3:2176-2211. island in the fifthcentury. For those who tyrdom at Salamis where today a tomb is Wheaton, IL: Crossway, 2012. --. The Inscriptionsof Kourion. Phil­ are more skepticalof the traditions,even reportedly the place where his remains Dio Cassius. Roman History: Books61-70. adelphia: American Philosophical this may be going too far. For some the were buried. Translated by EarnestCary. LCL Society, 1971. Acts of Barnabas was written too late to 176. Cambridge: Harvard University ---. "Some New Inscriptionsfrom BIBLIOGRAPHY be of any value historically. Press, 1925. Early ChristianCyprus." Byzantion Bekker-Nielsen, Tonnes. The Roads Eusebius. EcclesiasticalHistory. Trans­ 20 (1950): 105-75. CONCLUSION of Ancient Cyprus. Copenhagen: lated by Kirsopp Lake. LCL 153. Panteli, Stavros. Place of Refuge:A The earliest Christian ministry on the Museum Tusculanum, 2004. Cambridge: Harvard University History of the Jews in Cyprus. London: island of Cyprus is sketchy. :19 Burkiewicz, Lukasz. "The Beginnings Press, 1926. Elliot & Thompson, 2003. reports that Christiansfleeing fromthe of Christianityin Cyprus: Religious Fujii, Takashi. Imperial Cult and Imperial Parker, Pierson. "John and John Mark." persecutionassociated with thelynching and Cultural Aspects." FoliaHistorica Representation in Roman Cyprus. ]BL 79 (1960): 97-110. of Stephen came to Cyprusand preached Cracoviensia 23 (2017): 13-36. Stuttgart: Steiner, 2013. Philo. On the Embassy to . Trans­ the Christian faith to Jews on the island. Cagnat, Rene, Jules Toutain, Georges Gill, David W.J. "Paul's Travels through lated by F. H. Colson. LCL 379. Neither the names of the evangelists nor Lafaye,and Victor Henry. Inscriptio­ Cyprus (Acts 13:4-12)." TynBul 46 Cambridge: Harvard University the details of this ministry were given nes Graecae Ad Res Romanas Pertinen­ (1995): 219-28. Press, 1962. tes/Auctoritate et ImpensisAcademiae in this singular verse. Later, Barnabas, Heltzer, Michael. "Epigraphic Evidence Pliny. Natural History: Books 28-32. Paul, and John Mark sailed to Cyprus Inscriptionumet Litterarum Humanio­ Concerninga Jewish Settlement Translated by William H. S. Jones. and began a ministryon the island (Acts rum Collectae et Editae. Paris: Leroux, in Kition(Larnaca, Cyprus) in the LCL 418. Cambridge: Harvard Uni­ 13:2-13). But even this brief account offers 1901-1927. Achaemenid Period (IV cent. B.C.E.)." versity Press, 1963. us few details of the journey.After Paul Campbell, Douglas A. "Possible Aula Orientalis 7 (1989): 189-206. Reilly, Wendell Stephen. "Saint Mark and Barnabas split up, Barnabas took InscriptionalAttestation to Sergius Horst, Pieter Willem van der. Jews and the of and Saint John Markand returnedto Cyprus (Acts Paul[l]us (Acts 13:6-12), and the Christians in Their Graeco-Roman Con­ Paul." Catholic Biblical Quarterly 1 15:39). Thereafter,they completely disap­ Implications forPauline Chronol­ text: Selected Essays on Early Judaism, (1939): 223-31. pear fromthe biblical narratives. More ogy." Journalof Theological Studies 56 Samaritanism, Hellenism, and Christi­ Snyder, Glenn E. "The Acts of Barnabas: information about this second mission (2005): 1-29. anity. Tiibingen:Mohr Siebeck, 2006. A New Translationand Introduc­ appears in a document written about tion."Pages 317-36 in volume 1 four hundred years later, the Acts of of New TestamentApocrypha: More 322 LEXHAM GEOG RAPHIC COMMENTARY ON ACTS THROUGH REVELATION

Noncanonical Scriptures. Edited First Missionary Journey."Pages by Tony Burke and Brent Landau. 150-161 in Apostolic History and the Grand Rapids: Eerdmans, 2016. Gospel: Biblical and HistoricalEssays Stern,Sacha. "A 'Jewish' Birth Record, Presented to F. F.Bruce on His60th Sambat-, and the Calendar of Sala­ Birthday. Edited by W. Ward Gasque mis." Zeitschriftfur Papyrologie und and Ralph P. Martin.Exeter: Pater­ Epigraphik 172 (2010): 105-14. noster, 1970. Stewart, Charles Anthony. "The First Wilburn,Andrew. Materia Magica: The Vaulted Churches in Cyprus." Journal Archaeologyof Magic in Roman Egypt, of the Societyof Architectural Histori­ Cyprus, and Spain. Ann Arbor: Uni­ ans69 (2010): 162-89. versity Michigan Press, 2012. Trebilco, Paul R. Jewish Communities in Young, Philip H. "The Cypriot Aphro­ Minor. Cambridge: Cambridge dite Cult: Paphos, Rantidiand Saint University Press, 1991. Barnabas."Journal of Nea,:Eastern Van Elderen, Bastian."Some Archae­ Studies 64 (2005): 23-44. ological Observationson Paul's