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Tiresias: The Ancient Mediterranean Religions Source Database



5513
Epiphanius, Panarion, 30
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Intertexts (texts cited often on the same page as the searched text):

13 results
1. New Testament, Luke, 4.33-4.37, 8.26-8.39 (1st cent. CE - 1st cent. CE)

4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him.
2. New Testament, Mark, 1.21-1.28, 2.1-2.12, 9.14-9.29 (1st cent. CE - 1st cent. CE)

1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. I tell you, arise, take up your mat, and go to your house. 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting.
3. New Testament, Matthew, 8.28-8.34, 10.25, 17.14-17.20 (1st cent. CE - 1st cent. CE)

8.28. When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way. 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time? 8.30. Now there was a herd of many pigs feeding far away from them. 8.31. The demons begged him, saying, "If you cast us out, permit us to go away into the herd of pigs. 8.32. He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. 8.33. Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. 8.34. Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. 10.25. It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you.
4. Irenaeus, Refutation of All Heresies, 1.26.2, 3.15.1, 3.21.1 (2nd cent. CE - 3rd cent. CE)

5. Justin, Dialogue With Trypho, 48, 47 (2nd cent. CE - 2nd cent. CE)

47. Trypho: But if some one, knowing that this is so, after he recognises that this man is Christ, and has believed in and obeys Him, wishes, however, to observe these [institutions], will he be saved? Justin: In my opinion, Trypho, such an one will be saved, if he does not strive in every way to persuade other men - I mean those Gentiles who have been circumcised from error by Christ, to observe the same things as himself, telling them that they will not be saved unless they do so. This you did yourself at the commencement of the discourse, when you declared that I would not be saved unless I observe these institutions. Trypho: Why then have you said, 'In my opinion, such an one will be saved,' unless there are some who affirm that such will not be saved? Justin: There are such people, Trypho, and these do not venture to have any intercourse with or to extend hospitality to such persons; but I do not agree with them. But if some, through weak-mindedness, wish to observe such institutions as were given by Moses, from which they expect some virtue, but which we believe were appointed by reason of the hardness of the people's hearts, along with their hope in this Christ, and [wish to perform] the eternal and natural acts of righteousness and piety, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren. But if, Trypho, some of your race, who say they believe in this Christ, compel those Gentiles who believe in this Christ to live in all respects according to the law given by Moses, or choose not to associate so intimately with them, I in like manner do not approve of them. But I believe that even those, who have been persuaded by them to observe the legal dispensation along with their confession of God in Christ, shall probably be saved. And I hold, further, that such as have confessed and known this man to be Christ, yet who have gone back from some cause to the legal dispensation, and have denied that this man is Christ, and have repented not before death, shall by no means be saved. Further, I hold that those of the seed of Abraham who live according to the law, and do not believe in this Christ before death, shall likewise not be saved, and especially those who have anathematized and do anathematize this very Christ in the synagogues, and everything by which they might obtain salvation and escape the vengeance of fire. For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, 'In whatsoever things I shall take you, in these I shall judge you.'
6. Eusebius of Caesarea, Ecclesiastical History, 3.27.2 (3rd cent. CE - 4th cent. CE)

3.27.2. For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary. In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could not be saved by faith in Christ alone and by a corresponding life.
7. Epiphanius, Panarion, 30.11, 30.18.2 (4th cent. CE - 5th cent. CE)

8. Socrates Scholasticus, Ecclesiastical History, 7.13 (4th cent. CE - 5th cent. CE)

7.13. About this same time it happened that the Jewish inhabitants were driven out of Alexandria by Cyril the bishop on the following account. The Alexandrian public is more delighted with tumult than any other people: and if at any time it should find a pretext, breaks forth into the most intolerable excesses; for it never ceases from its turbulence without bloodshed. It happened on the present occasion that a disturbance arose among the populace, not from a cause of any serious importance, but out of an evil that has become very popular in almost all cities, viz. a fondness for dancing exhibitions. In consequence of the Jews being disengaged from business on the Sabbath, and spending their time, not in hearing the Law, but in theatrical amusements, dancers usually collect great crowds on that day, and disorder is almost invariably produced. And although this was in some degree controlled by the governor of Alexandria, nevertheless the Jews continued opposing these measures. And although they are always hostile toward the Christians they were roused to still greater opposition against them on account of the dancers. When therefore Orestes the prefect was publishing an edict - for so they are accustomed to call public notices - in the theatre for the regulation of the shows, some of the bishop Cyril's party were present to learn the nature of the orders about to be issued. There was among them a certain Hierax, a teacher of the rudimental branches of literature, and one who was a very enthusiastic listener of the bishop Cyril's sermons, and made himself conspicuous by his forwardness in applauding. When the Jews observed this person in the theatre, they immediately cried out that he had come there for no other purpose than to excite sedition among the people. Now Orestes had long regarded with jealousy the growing power of the bishops, because they encroached on the jurisdiction of the authorities appointed by the emperor, especially as Cyril wished to set spies over his proceedings; he therefore ordered Hierax to be seized, and publicly subjected him to the torture in the theatre. Cyril, on being informed of this, sent for the principal Jews, and threatened them with the utmost severities unless they desisted from their molestation of the Christians. The Jewish populace on hearing these menaces, instead of suppressing their violence, only became more furious, and were led to form conspiracies for the destruction of the Christians; one of these was of so desperate a character as to cause their entire expulsion from Alexandria; this I shall now describe. Having agreed that each one of them should wear a ring on his finger made of the bark of a palm branch, for the sake of mutual recognition, they determined to make a nightly attack on the Christians. They therefore sent persons into the streets to raise an outcry that the church named after Alexander was on fire. Thus many Christians on hearing this ran out, some from one direction and some from another, in great anxiety to save their church. The Jews immediately fell upon and slew them; readily distinguishing each other by their rings. At daybreak the authors of this atrocity could not be concealed: and Cyril, accompanied by an immense crowd of people, going to their synagogues- for so they call their house of prayer- took them away from them, and drove the Jews out of the city, permitting the multitude to plunder their goods. Thus the Jews who had inhabited the city from the time of Alexander the Macedonian were expelled from it, stripped of all they possessed, and dispersed some in one direction and some in another. One of them, a physician named Adamantius, fled to Atticus bishop of Constantinople, and professing Christianity, some time afterwards returned to Alexandria and fixed his residence there. But Orestes the governor of Alexandria was filled with great indignation at these transactions, and was excessively grieved that a city of such magnitude should have been suddenly bereft of so large a portion of its population; he therefore at once communicated the whole affair to the emperor. Cyril also wrote to him, describing the outrageous conduct of the Jews; and in the meanwhile sent persons to Orestes who should mediate concerning a reconciliation: for this the people had urged him to do. And when Orestes refused to listen to friendly advances, Cyril extended toward him the book of gospels, believing that respect for religion would induce him to lay aside his resentment. When, however, even this had no pacific effect on the prefect, but he persisted in implacable hostility against the bishop, the following event afterwards occurred.
9. Theodosius Ii Emperor of Rome, Theodosian Code, 2.1.10, 16.8.1 (5th cent. CE - 5th cent. CE)

10. Gregory of Tours, Historia Francorum, 8.1 (6th cent. CE - 6th cent. CE)

11. Gregory The Great, Letters, 2.50, 4.21, 5.7, 9.105 (6th cent. CE - 7th cent. CE)

12. Anon., Ijo, 2.16

13. Anon., Constitutiones Sirmondianae, 6



Subjects of this text:

subject book bibliographic info
alexandria Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 205
arian, arianism Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 205
callinicum Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 3
chalcedonians Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 205
church Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 205
constantine i, legislation exempting clerics from decurial service and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91
constantine i, legislation pertaining to jews and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91
constantinople, jews in Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 147
conversion, coercion and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 147
conversion, laws penalizing those who attacked jewish converts to christianity and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91
conversion, of hillel the patriarch Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 148
conversion, of joseph of tiberias Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 147, 148, 149, 150
councils, city. see decurions, decurionate, crematio, as form of execution Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91
culture, cultural affiliations in galilee Esler, The Early Christian World (2000) 154
decurions, decurionate Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91
donatism, donatists Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 205
ebionites Esler, The Early Christian World (2000) 154; Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 148
economics Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 204, 205
enslaved people, enslavement Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 204, 205
epigraphy Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 204
epiphanios (bishop of salamis), conversion of joseph of tiberias, recounted by Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 3, 91, 147, 148, 149, 150
epiphanios (bishop of salamis), panarion (medicine chest) of Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 147
epiphanius Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 386
gaul Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 204
gender Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 205
gentiles Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 386
irenaeus Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 386
israel Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 205
jesus, and torah observance Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 386
jewish christianity, second century and beyond Esler, The Early Christian World (2000) 154
jews, judeans, in diaspora Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 204, 205
jews, judeans, social interactions with non-jews Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 204, 205
joseph of tiberias, historicity of Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 150
joseph of tiberias, modeled after paul in acts Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 150
joseph of tiberias Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91, 147, 148, 149, 150
judah (patriarch, son of hillel) Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 148, 149
justin martyr, jewish christians Esler, The Early Christian World (2000) 154
kosher laws Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 386
law, late roman, attacks by jews on other jews who become christians prohibited by Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91
law, late roman, boundaries between jews and christians demarcated in Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91
law, late roman, exemptions of jewish clerics from decurial service affirmed by Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91
marcion Esler, The Early Christian World (2000) 154
marriage, prohibition of jewish customs for Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 147
matthew, gospel of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 386
montanism, montanists Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 205
nicene creed Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
nicenes Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 205
palestine, rabbinic traditions in Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 3
pharisees Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 386
roman empire Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 204
sabbath Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 386
scythopolis (beth shean) Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 148
stoning, of jews who became christians, by other jews Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91
synagogue Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 205
synagogues, jewish, ambrose and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 3
synagogues, jewish, at callinicum Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 3
tiberias Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 148, 149, 150
torah (law) Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 386
trier Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 91
violence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 204, 205
woman, women' Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 204