Susan Niditch, Ancient Israelite Religion (Oxford: Oxford University Press, 1997), pp. 35-45; Frances Flannery-Dailey, Dreamers, Scribes, and Priests: Jewish Dreams in the Hellenistic and Roman Eras (JSJSup, 90; Leiden: Brill, 2004), pp. 53-56; Susan Garrett, No Ordinary Angel: Celestial Spirits and Christian Claims about Jesus (New Haven: Yale University Press, 2008), p. 30.

 Susan Niditch, Ancient Israelite Religion (Oxford: Oxford University Press, 1997), pp. 35-45; Frances Flannery-Dailey, Dreamers, Scribes, and Priests: Jewish Dreams in the Hellenistic and Roman Eras (JSJSup, 90; Leiden: Brill, 2004), pp. 53-56; Susan Garrett, No Ordinary Angel: Celestial Spirits and Christian Claims about Jesus (New Haven: Yale University Press, 2008), p. 30.)| false
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 John A. Darr, Herod the Fox: Audience Criticism and Lukan Characterization (JSNTSup, 163; Sheffield: Sheffield Academic, 1998), pp. 20-21.

 John A. Darr, Herod the Fox: Audience Criticism and Lukan Characterization (JSNTSup, 163; Sheffield: Sheffield Academic, 1998), pp. 20-21. )| false
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 Miller, Convinced That God Had Called Us, pp. 11-12.

 Miller, Convinced That God Had Called Us, pp. 11-12.)| false
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 Flannery-Daily, Dreamers, p.17- 22. Flannery-Dailey states that dreams in the ancient world were thought to be “actual meetings with a transcendent reality” (p. 17) and that a “message dream is a theophany” (p. 22). See also Johannes Lindblom, “Theophanies in Holy Places in Hebrew Religion,” HUCA 32 (1961), pp. 91-106 (93).

 Flannery-Daily, Dreamers, p.17- 22. Flannery-Dailey states that dreams in the ancient world were thought to be “actual meetings with a transcendent reality” (p. 17) and that a “message dream is a theophany” (p. 22). See also Johannes Lindblom, “Theophanies in Holy Places in Hebrew Religion,” HUCA 32 (1961), pp. 91-106 (93).)| false
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 Hanson, “Dreams and Visions,” p. 1414.

 Hanson, “Dreams and Visions,” p. 1414.)| false
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 Hanson, “Dreams and Visions,” pp. 1415-19.

 Hanson, “Dreams and Visions,” pp. 1415-19.)| false
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 Marguerat, “Saul’s Conversion,” 139.

 Marguerat, “Saul’s Conversion,” 139.)| false
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 Charles W. Hedrick, “Paul’s Conversion/Call: A Comparative Analysis of the Three Reports in Acts,” JBL 100.3 (1981), pp. 415-32 (425, 427-32); Haenchen, The Acts of the Apostles, p. 322; Gerhard A. Krodel, Acts (Augsburg Commentary on the New Testament; Minneapolis: Augsburg, 1986), pp. 172-73; Joseph A. Fitzmyer, The Acts of the Apostles (AB, 31; New York: Doubleday, 1998), pp. 426, 706.

 Charles W. Hedrick, “Paul’s Conversion/Call: A Comparative Analysis of the Three Reports in Acts,” JBL 100.3 (1981), pp. 415-32 (425, 427-32); Haenchen, The Acts of the Apostles, p. 322; Gerhard A. Krodel, Acts (Augsburg Commentary on the New Testament; Minneapolis: Augsburg, 1986), pp. 172-73; Joseph A. Fitzmyer, The Acts of the Apostles (AB, 31; New York: Doubleday, 1998), pp. 426, 706.)| false
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 Witherup, “Functional Redundancy in the Acts of the Apostles,” p. 78; Walsh, “‘Realizing’ Paul’s Visions,” pp. 31-33. Robert L. Brawley, concludes that Paul’s characterization in Acts is intentionally ambiguous, the discrepancies between the three vision accounts both subordinate and do not subordinate Paul to the apostles (Centering on God: Method and Message in Luke-Acts, [Louisville: Westminster/John Knox, 1990] pp. 155, 158).

 Witherup, “Functional Redundancy in the Acts of the Apostles,” p. 78; Walsh, “‘Realizing’ Paul’s Visions,” pp. 31-33. Robert L. Brawley, concludes that Paul’s characterization in Acts is intentionally ambiguous, the discrepancies between the three vision accounts both subordinate and do not subordinate Paul to the apostles (Centering on God: Method and Message in Luke-Acts, [Louisville: Westminster/John Knox, 1990] pp. 155, 158).)| false
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 A.H.M. Kessels, Studies on the Dream in Greek Literature (Utrecht: HES, 1978), pp. 203-205.

 A.H.M. Kessels, Studies on the Dream in Greek Literature (Utrecht: HES, 1978), pp. 203-205.)| false
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 Krodel, Acts, p. 187.

 Krodel, Acts, p. 187.)| false
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 Corley, “Interpreting Paul’s Conversion,” pp. 7-8. Walter Friedlaender notes that horses are not present in the oldest depictions of the scene, specifically in Byzantine manuscripts of the ninth and mosaics of the twelfth century (Caravaggio Studies [Princeton: Princeton University Press, 1955], p. 3).

 Corley, “Interpreting Paul’s Conversion,” pp. 7-8. Walter Friedlaender notes that horses are not present in the oldest depictions of the scene, specifically in Byzantine manuscripts of the ninth and mosaics of the twelfth century (Caravaggio Studies [Princeton: Princeton University Press, 1955], p. 3).)| false
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 John Shearman, Raphael’s Cartoons in the Collection of Her Majesty the Queen and the Tapestries for the Sistine Chapel (London: Phaidon, 1972), p. 44, cited in Hornik and Parson, Illuminating Luke, vol. 3. p. 66.

 John Shearman, Raphael’s Cartoons in the Collection of Her Majesty the Queen and the Tapestries for the Sistine Chapel (London: Phaidon, 1972), p. 44, cited in Hornik and Parson, Illuminating Luke, vol. 3. p. 66.)| false
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 William E. Wallace, “Narrative and Religious Expression in Michelangelo’s Pauline Chapel,” Artibus et Historiae 10.19 (1989), pp. 107-121 (107).

 William E. Wallace, “Narrative and Religious Expression in Michelangelo’s Pauline Chapel,” Artibus et Historiae 10.19 (1989), pp. 107-121 (107).)| false
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 Wallace, “Narrative and Religious Expression in Michelangelo’s Pauline Chapel,” p. 119.

 Wallace, “Narrative and Religious Expression in Michelangelo’s Pauline Chapel,” p. 119.)| false
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 Wallace, “Narrative and Religious Expression in Michelangelo’s Pauline Chapel,” p. 119.

 Wallace, “Narrative and Religious Expression in Michelangelo’s Pauline Chapel,” p. 119.)| false
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 Helen Langdon, Caravaggio: A Life (New York: Farrar, Straus, and Giroux, 1999), p. 184.

 Helen Langdon, Caravaggio: A Life (New York: Farrar, Straus, and Giroux, 1999), p. 184.)| false
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 Andrew Graham-Dixon, Caravaggio: A Life Sacred and Profane (New York: Penguins, 2011), p. 214.

 Andrew Graham-Dixon, Caravaggio: A Life Sacred and Profane (New York: Penguins, 2011), p. 214.)| false
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 Graham-Dixon, Caravaggio: A Life Sacred and Profane, p. 216.

 Graham-Dixon, Caravaggio: A Life Sacred and Profane, p. 216.)| false
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 Howard Hibbard, Caravaggio (New York: Harper & Row, 1983), p. 126.

 Howard Hibbard, Caravaggio (New York: Harper & Row, 1983), p. 126.)| false
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 Walsh, “‘Realizing’ Paul’s Visions,” pp. 38-39.

 Walsh, “‘Realizing’ Paul’s Visions,” pp. 38-39.)| false
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 Graham-Dixon, Caravaggio: A Life Sacred and Profane, p. 217. See also Friedlaender’s conclusion that this unusual combination of biblical scenes imitates Michelangelo’s frescos in the Pauline Chapel (Caravaggio Studies, p. 7).

 Graham-Dixon, Caravaggio: A Life Sacred and Profane, p. 217. See also Friedlaender’s conclusion that this unusual combination of biblical scenes imitates Michelangelo’s frescos in the Pauline Chapel (Caravaggio Studies, p. 7).)| false
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 Grietje Sloan, “The Transformation of Religious Conversion from the Renaissance to the Counter-Reformation: Petrarch and Caravaggio,” Historical Reflections/Réflexions Historiques 15.1 (1988), pp. 131-49 (143, 146), emphasis mine. Sloan sees a connection between the Cerasi Conversion and Protestant religious traits that were developing at this time.

 Grietje Sloan, “The Transformation of Religious Conversion from the Renaissance to the Counter-Reformation: Petrarch and Caravaggio,” Historical Reflections/Réflexions Historiques 15.1 (1988), pp. 131-49 (143, 146), emphasis mine. Sloan sees a connection between the Cerasi Conversion and Protestant religious traits that were developing at this time.)| false
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 Kee, “The Conversion of Paul,” p. 55; Walsh, “‘Realizing’ Paul’s Visions,” p. 30.

 Kee, “The Conversion of Paul,” p. 55; Walsh, “‘Realizing’ Paul’s Visions,” p. 30.)| false
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