Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 19.11-19.41


Δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν ΠαύλουGod worked special miracles by the hands of Paul


ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπʼ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι.so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out.


Ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκισ̀τῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει.But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches.


ἦσαν δέ τινος Σκευᾶ Ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες.There were seven sons of one Sceva, a Jewish chief priest, who did this.


ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς Τὸν [μὲν] Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ;The evil spirit answered, "Jesus I know, and Paul I know, but who are you?


καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπʼ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατʼ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου.The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded.


τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified.


πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶνMany also of those who had believed came, confessing, and declaring their deeds.


ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε.Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver.


Οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν.So the word of the Lord was growing and becoming mighty.


ΩΣ ΔΕ ΕΠΛΗΡΩΘΗ ταῦτα, ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι διελθὼν τὴν Μακεδονίαν καὶ Ἀχαίαν πορεύεσθαι εἰς Ἰεροσόλυμα, εἰπὼν ὅτι Μετὰ τὸ γενέσθαι με ἐκεῖ δεῖ με καὶ Ῥώμην ἰδεῖν.Now after these things had ended, Paul determined in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome.


ἀποστείλας δὲ εἰς τὴν Μακεδονίαν δύο τῶν διακονούντων αὐτῷ, Τιμόθεον καὶ Ἔραστον, αὐτὸς ἐπέσχεν χρόνον εἰς τὴν Ἀσίαν.Having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while.


Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ.About that time there arose no small stir concerning the Way.


Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς [ἀργυροῦς] Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίανFor a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen


οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίνwhom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth.


καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι.You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands.


οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη [ἡ] Ἀσία καὶ [ἡ] οἰκουμένη σέβεται.Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships.


ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων.When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!


καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου.The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel.


Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί·When Paul wanted to enter in to the people, the disciples didn't allow him.


τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον.Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater.


ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν.Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together.


ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ.They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people.


ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων .But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!


καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς;When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus?


ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν.Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash.


ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν.For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess.


εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις.If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another.


εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται.But if you seek anything about other matters, it will be settled in the regular assembly.


καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης.For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion.


καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.When he had thus spoken, he dismissed the assembly.


Intertexts (texts cited often on the same page as the searched text):

47 results
1. Septuagint, Tobit, 8.1-8.3 (10th cent. BCE - 2nd cent. BCE)

8.1. When they had finished eating, they escorted Tobias in to her. 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
2. Hebrew Bible, Deuteronomy, 6.4, 18.10 (9th cent. BCE - 3rd cent. BCE)

6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer,"
3. Hebrew Bible, Esther, 4.1, 5.1 (9th cent. BCE - 3rd cent. BCE)

4.1. וַתֹּאמֶר אֶסְתֵּר לַהֲתָךְ וַתְּצַוֵּהוּ אֶל־מָרְדֳּכָי׃ 4.1. וּמָרְדֳּכַי יָדַע אֶת־כָּל־אֲשֶׁר נַעֲשָׂה וַיִּקְרַע מָרְדֳּכַי אֶת־בְּגָדָיו וַיִּלְבַּשׁ שַׂק וָאֵפֶר וַיֵּצֵא בְּתוֹךְ הָעִיר וַיִּזְעַק זְעָקָה גְדֹלָה וּמָרָה׃ 5.1. וַיִּתְאַפַּק הָמָן וַיָּבוֹא אֶל־בֵּיתוֹ וַיִּשְׁלַח וַיָּבֵא אֶת־אֹהֲבָיו וְאֶת־זֶרֶשׁ אִשְׁתּוֹ׃ 5.1. וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית־הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל־כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת׃ 4.1. Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;" 5.1. Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house; and the king sat upon his royal throne in the royal house, over against the entrance of the house."
4. Hebrew Bible, Exodus, 4.18, 28.40-28.43 (9th cent. BCE - 3rd cent. BCE)

4.18. וַיֵּלֶךְ מֹשֶׁה וַיָּשָׁב אֶל־יֶתֶר חֹתְנוֹ וַיֹּאמֶר לוֹ אֵלְכָה נָּא וְאָשׁוּבָה אֶל־אַחַי אֲשֶׁר־בְּמִצְרַיִם וְאֶרְאֶה הַעוֹדָם חַיִּים וַיֹּאמֶר יִתְרוֹ לְמֹשֶׁה לֵךְ לְשָׁלוֹם׃ 28.41. וְהִלְבַּשְׁתָּ אֹתָם אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ וּמָשַׁחְתָּ אֹתָם וּמִלֵּאתָ אֶת־יָדָם וְקִדַּשְׁתָּ אֹתָם וְכִהֲנוּ לִי׃ 28.42. וַעֲשֵׂה לָהֶם מִכְנְסֵי־בָד לְכַסּוֹת בְּשַׂר עֶרְוָה מִמָּתְנַיִם וְעַד־יְרֵכַיִם יִהְיוּ׃ 28.43. וְהָיוּ עַל־אַהֲרֹן וְעַל־בָּנָיו בְּבֹאָם אֶל־אֹהֶל מוֹעֵד אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּחַ לְשָׁרֵת בַּקֹּדֶשׁ וְלֹא־יִשְׂאוּ עָוֺן וָמֵתוּ חֻקַּת עוֹלָם לוֹ וּלְזַרְעוֹ אַחֲרָיו׃ 4.18. And Moses went and returned to Jethro his father-in-law, and said unto him: ‘Let me go, I pray thee, and unto my brethren that are in Egypt, and see whether they be yet alive.’ And Jethro said to Moses: ‘Go in peace.’" 28.40. And for Aaron’s sons thou shalt make tunics, and thou shalt make for them girdles, and head-tires shalt thou make for them, for splendour and for beauty." 28.41. And thou shalt put them upon Aaron thy brother, and upon his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto Me in the priest’s office." 28.42. And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach." 28.43. And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him."
5. Hebrew Bible, Genesis, 3.9 (9th cent. BCE - 3rd cent. BCE)

3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ 3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’"
6. Hebrew Bible, Job, 1.6-2.7 (9th cent. BCE - 3rd cent. BCE)

7. Hebrew Bible, Leviticus, 5.2-5.3, 15.19-15.30, 15.32-15.33, 16.1-16.34 (9th cent. BCE - 3rd cent. BCE)

5.2. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.2. אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּע בְּכָל־דָּבָר טָמֵא אוֹ בְנִבְלַת חַיָּה טְמֵאָה אוֹ בְּנִבְלַת בְּהֵמָה טְמֵאָה אוֹ בְּנִבְלַת שֶׁרֶץ טָמֵא וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא וְאָשֵׁם׃ 5.3. אוֹ כִי יִגַּע בְּטֻמְאַת אָדָם לְכֹל טֻמְאָתוֹ אֲשֶׁר יִטְמָא בָּהּ וְנֶעְלַם מִמֶּנּוּ וְהוּא יָדַע וְאָשֵׁם׃ 15.19. וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃ 15.21. וְכָל־הַנֹּגֵעַ בְּמִשְׁכָּבָהּ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.22. וְכָל־הַנֹּגֵעַ בְּכָל־כְּלִי אֲשֶׁר־תֵּשֵׁב עָלָיו יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.23. וְאִם עַל־הַמִּשְׁכָּב הוּא אוֹ עַל־הַכְּלִי אֲשֶׁר־הִוא יֹשֶׁבֶת־עָלָיו בְּנָגְעוֹ־בוֹ יִטְמָא עַד־הָעָרֶב׃ 15.24. וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃ 15.25. וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃ 15.26. כָּל־הַמִּשְׁכָּב אֲשֶׁר־תִּשְׁכַּב עָלָיו כָּל־יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה־לָּהּ וְכָל־הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ׃ 15.27. וְכָל־הַנּוֹגֵעַ בָּם יִטְמָא וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.28. וְאִם־טָהֲרָה מִזּוֹבָהּ וְסָפְרָה לָּהּ שִׁבְעַת יָמִים וְאַחַר תִּטְהָר׃ 15.29. וּבַיּוֹם הַשְּׁמִינִי תִּקַּח־לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 15.32. זֹאת תּוֹרַת הַזָּב וַאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זֶרַע לְטָמְאָה־בָהּ׃ 15.33. וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת־זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם־טְמֵאָה׃ 16.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃ 16.1. וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃ 16.2. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃ 16.2. וְכִלָּה מִכַּפֵּר אֶת־הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְהִקְרִיב אֶת־הַשָּׂעִיר הֶחָי׃ 16.3. כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃ 16.3. בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃ 16.4. כְּתֹנֶת־בַּד קֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי־בַד יִהְיוּ עַל־בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגֹּר וּבְמִצְנֶפֶת בַּד יִצְנֹף בִּגְדֵי־קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת־בְּשָׂרוֹ וּלְבֵשָׁם׃ 16.5. וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי־שְׂעִירֵי עִזִּים לְחַטָּאת וְאַיִל אֶחָד לְעֹלָה׃ 16.6. וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ׃ 16.7. וְלָקַח אֶת־שְׁנֵי הַשְּׂעִירִם וְהֶעֱמִיד אֹתָם לִפְנֵי יְהוָה פֶּתַח אֹהֶל מוֹעֵד׃ 16.8. וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃ 16.9. וְהִקְרִיב אַהֲרֹן אֶת־הַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַיהוָה וְעָשָׂהוּ חַטָּאת׃ 16.11. וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃ 16.12. וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃ 16.13. וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃ 16.14. וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃ 16.15. וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃ 16.16. וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃ 16.17. וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃ 16.18. וְיָצָא אֶל־הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי־יְהוָה וְכִפֶּר עָלָיו וְלָקַח מִדַּם הַפָּר וּמִדַּם הַשָּׂעִיר וְנָתַן עַל־קַרְנוֹת הַמִּזְבֵּחַ סָבִיב׃ 16.19. וְהִזָּה עָלָיו מִן־הַדָּם בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְקִדְּשׁוֹ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל׃ 16.21. וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃ 16.22. וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת־כָּל־עֲוֺנֹתָם אֶל־אֶרֶץ גְּזֵרָה וְשִׁלַּח אֶת־הַשָּׂעִיר בַּמִּדְבָּר׃ 16.23. וּבָא אַהֲרֹן אֶל־אֹהֶל מוֹעֵד וּפָשַׁט אֶת־בִּגְדֵי הַבָּד אֲשֶׁר לָבַשׁ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ וְהִנִּיחָם שָׁם׃ 16.24. וְרָחַץ אֶת־בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת־בְּגָדָיו וְיָצָא וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־עֹלַת הָעָם וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם׃ 16.25. וְאֵת חֵלֶב הַחַטָּאת יַקְטִיר הַמִּזְבֵּחָה׃ 16.26. וְהַמְשַׁלֵּחַ אֶת־הַשָּׂעִיר לַעֲזָאזֵל יְכַבֵּס בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמָּיִם וְאַחֲרֵי־כֵן יָבוֹא אֶל־הַמַּחֲנֶה׃ 16.27. וְאֵת פַּר הַחַטָּאת וְאֵת שְׂעִיר הַחַטָּאת אֲשֶׁר הוּבָא אֶת־דָּמָם לְכַפֵּר בַּקֹּדֶשׁ יוֹצִיא אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרְפוּ בָאֵשׁ אֶת־עֹרֹתָם וְאֶת־בְּשָׂרָם וְאֶת־פִּרְשָׁם׃ 16.28. וְהַשֹּׂרֵף אֹתָם יְכַבֵּס בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמָּיִם וְאַחֲרֵי־כֵן יָבוֹא אֶל־הַמַּחֲנֶה׃ 16.29. וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכָל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ 16.31. שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם׃ 16.32. וְכִפֶּר הַכֹּהֵן אֲשֶׁר־יִמְשַׁח אֹתוֹ וַאֲשֶׁר יְמַלֵּא אֶת־יָדוֹ לְכַהֵן תַּחַת אָבִיו וְלָבַשׁ אֶת־בִּגְדֵי הַבָּד בִּגְדֵי הַקֹּדֶשׁ׃ 16.33. וְכִפֶּר אֶת־מִקְדַּשׁ הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ יְכַפֵּר וְעַל הַכֹּהֲנִים וְעַל־כָּל־עַם הַקָּהָל יְכַפֵּר׃ 16.34. וְהָיְתָה־זֹּאת לָכֶם לְחֻקַּת עוֹלָם לְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל מִכָּל־חַטֹּאתָם אַחַת בַּשָּׁנָה וַיַּעַשׂ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 5.2. or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean;" 5.3. or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; and, when he knoweth of it, be guilty;" 15.19. And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even." 15.20. And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean." 15.21. And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.22. And whosoever toucheth any thing that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.23. And if he be on the bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even." 15.24. And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. ." 15.25. And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean." 15.26. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity; and every thing whereon she sitteth shall be unclean, as the uncleanness of her impurity." 15.27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.28. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean." 15.29. And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting." 15.30. And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for her before the LORD for the issue of her uncleanness." 15.32. This is the law of him that hath an issue, and of him from whom the flow of seed goeth out, so that he is unclean thereby;" 15.33. and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean." 16.1. And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;" 16.2. and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover." 16.3. Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering." 16.4. He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on." 16.5. And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering." 16.6. And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house." 16.7. And he shall take the two goats, and set them before the LORD at the door of the tent of meeting." 16.8. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel." 16.9. And Aaron shall present the goat upon which the lot fell for the LORD, and offer him for a sin-offering." 16.10. But the goat, on which the lot fell for Azazel, shall be set alive before the LORD, to make atonement over him, to send him away for Azazel into the wilderness." 16.11. And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself." 16.12. And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil." 16.13. And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not." 16.14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times." 16.15. Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover." 16.16. And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses." 16.17. And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel." 16.18. And he shall go out unto the altar that is before the LORD, and make atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about." 16.19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel." 16.20. And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat." 16.21. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness." 16.22. And the goat shall bear upon him all their iniquities unto a land which is cut off; and he shall let go the goat in the wilderness." 16.23. And Aaron shall come into the tent of meeting, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there." 16.24. And he shall bathe his flesh in water in a holy place and put on his other vestments, and come forth, and offer his burnt-offering and the burnt-offering of the people, and make atonement for himself and for the people." 16.25. And the fat of the sin-offering shall he make smoke upon the altar." 16.26. And he that letteth go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he may come into the camp." 16.27. And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung." 16.28. And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he may come into the camp." 16.29. And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you." 16.30. For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD." 16.31. It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute for ever." 16.32. And the priest, who shall be anointed and who shall be consecrated to be priest in his father’s stead, shall make the atonement, and shall put on the linen garments, even the holy garments." 16.33. And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly." 16.34. And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year.’ And he did as the LORD commanded Moses."
8. Hebrew Bible, Numbers, 6.25-6.26, 19.1-19.10 (9th cent. BCE - 3rd cent. BCE)

6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 19.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 19.1. וְכִבֶּס הָאֹסֵף אֶת־אֵפֶר הַפָּרָה אֶת־בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהָיְתָה לִבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם לְחֻקַּת עוֹלָם׃ 19.2. זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל׃ 19.2. וְאִישׁ אֲשֶׁר־יִטְמָא וְלֹא יִתְחַטָּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִתּוֹךְ הַקָּהָל כִּי אֶת־מִקְדַּשׁ יְהוָה טִמֵּא מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא הוּא׃ 19.3. וּנְתַתֶּם אֹתָהּ אֶל־אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו׃ 19.4. וְלָקַח אֶלְעָזָר הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְהִזָּה אֶל־נֹכַח פְּנֵי אֹהֶל־מוֹעֵד מִדָּמָהּ שֶׁבַע פְּעָמִים׃ 19.5. וְשָׂרַף אֶת־הַפָּרָה לְעֵינָיו אֶת־עֹרָהּ וְאֶת־בְּשָׂרָהּ וְאֶת־דָּמָהּ עַל־פִּרְשָׁהּ יִשְׂרֹף׃ 19.6. וְלָקַח הַכֹּהֵן עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת וְהִשְׁלִיךְ אֶל־תּוֹךְ שְׂרֵפַת הַפָּרָה׃ 19.7. וְכִבֶּס בְּגָדָיו הַכֹּהֵן וְרָחַץ בְּשָׂרוֹ בַּמַּיִם וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְטָמֵא הַכֹּהֵן עַד־הָעָרֶב׃ 19.8. וְהַשֹּׂרֵף אֹתָהּ יְכַבֵּס בְּגָדָיו בַּמַּיִם וְרָחַץ בְּשָׂרוֹ בַּמָּיִם וְטָמֵא עַד־הָעָרֶב׃ 19.9. וְאָסַף אִישׁ טָהוֹר אֵת אֵפֶר הַפָּרָה וְהִנִּיחַ מִחוּץ לַמַּחֲנֶה בְּמָקוֹם טָהוֹר וְהָיְתָה לַעֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁמֶרֶת לְמֵי נִדָּה חַטָּאת הִוא׃ 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" 6.26. The LORD lift up His countece upon thee, and give thee peace." 19.1. And the LORD spoke unto Moses and unto Aaron, saying:" 19.2. This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke." 19.3. And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face." 19.4. And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times." 19.5. And the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt." 19.6. And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer." 19.7. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he may come into the camp, and the priest shall be unclean until the even." 19.8. And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even." 19.9. And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin." 19.10. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even; and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever."
9. Hebrew Bible, Psalms, 90.13, 91.1, 91.11-91.13, 105.7-105.12, 106.37-106.39 (9th cent. BCE - 3rd cent. BCE)

90.13. שׁוּבָה יְהוָה עַד־מָתָי וְהִנָּחֵם עַל־עֲבָדֶיךָ׃ 91.1. לֹא־תְאֻנֶּה אֵלֶיךָ רָעָה וְנֶגַע לֹא־יִקְרַב בְּאָהֳלֶךָ׃ 91.1. יֹשֵׁב בְּסֵתֶר עֶלְיוֹן בְּצֵל שַׁדַּי יִתְלוֹנָן׃ 91.11. כִּי מַלְאָכָיו יְצַוֶּה־לָּךְ לִשְׁמָרְךָ בְּכָל־דְּרָכֶיךָ׃ 91.12. עַל־כַּפַּיִם יִשָּׂאוּנְךָ פֶּן־תִּגֹּף בָּאֶבֶן רַגְלֶךָ׃ 91.13. עַל־שַׁחַל וָפֶתֶן תִּדְרֹךְ תִּרְמֹס כְּפִיר וְתַנִּין׃ 105.8. זָכַר לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר׃ 105.9. אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק׃ 105.11. לֵאמֹר לְךָ אֶתֵּן אֶת־אֶרֶץ־כְּנָעַן חֶבֶל נַחֲלַתְכֶם׃ 105.12. בִּהְיוֹתָם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ׃ 106.37. וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃ 106.38. וַיִּשְׁפְּכוּ דָם נָקִי דַּם־בְּנֵיהֶם וּבְנוֹתֵיהֶם אֲשֶׁר זִבְּחוּ לַעֲצַבֵּי כְנָעַן וַתֶּחֱנַף הָאָרֶץ בַּדָּמִים׃ 106.39. וַיִּטְמְאוּ בְמַעֲשֵׂיהֶם וַיִּזְנוּ בְּמַעַלְלֵיהֶם׃ 90.13. Return, O LORD; how long? And let it repent Thee concerning Thy servants." 91.1. O thou that dwellest in the covert of the Most High, And abidest in the shadow of the Almighty;" 91.11. For He will give His angels charge over thee, To keep thee in all thy ways." 91.12. They shall bear thee upon their hands, Lest thou dash thy foot against a stone." 91.13. Thou shalt tread upon the lion and asp; The young lion and the serpent shalt thou trample under feet." 105.8. He hath remembered His covet for ever, The word which He commanded to a thousand generations;" 105.9. [The covet] which He made with Abraham, And His oath unto Isaac;" 105.10. And He established it unto Jacob for a statute, To Israel for an everlasting covet;" 105.11. Saying: 'Unto thee will I give the land of Canaan, The lot of your inheritance.'" 105.12. When they were but a few men in number. Yea, very few, and sojourners in it," 106.37. Yea, they sacrificed their sons and their daughters unto demons," 106.38. And shed innocent blood, even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood." 106.39. Thus were they defiled with their works, And went astray in their doings."
10. Hebrew Bible, 1 Kings, 17.1, 17.9, 17.17-17.24, 22.19-22.23 (8th cent. BCE - 5th cent. BCE)

17.1. וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל־אַחְאָב חַי־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם־יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם־לְפִי דְבָרִי׃ 17.1. וַיָּקָם וַיֵּלֶךְ צָרְפַתָה וַיָּבֹא אֶל־פֶּתַח הָעִיר וְהִנֵּה־שָׁם אִשָּׁה אַלְמָנָה מְקֹשֶׁשֶׁת עֵצִים וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר קְחִי־נָא לִי מְעַט־מַיִם בַּכְּלִי וְאֶשְׁתֶּה׃ 17.9. קוּם לֵךְ צָרְפַתָה אֲשֶׁר לְצִידוֹן וְיָשַׁבְתָּ שָׁם הִנֵּה צִוִּיתִי שָׁם אִשָּׁה אַלְמָנָה לְכַלְכְּלֶךָ׃ 17.17. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19. וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22. וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23. וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24. וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃ 22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ 22.21. וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃ 22.22. וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃ 22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ 17.1. And Elijah the Tishbite, who was of the settlers of Gilead, said unto Ahab: ‘As the LORD, the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.’" 17.9. ’Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there; behold, I have commanded a widow there to sustain thee.’" 17.17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him." 17.18. And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’" 17.19. And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed." 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’" 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’" 17.22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived." 17.23. And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’" 17.24. And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’" 22.19. And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left." 22.20. And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner." 22.21. And there came forth the spirit, and stood before the LORD, and said: I will entice him." 22.22. And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so." 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’"
11. Hebrew Bible, 1 Samuel, 16.1-16.23, 18.10, 19.9 (8th cent. BCE - 5th cent. BCE)

16.1. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל עַד־מָתַי אַתָּה מִתְאַבֵּל אֶל־שָׁאוּל וַאֲנִי מְאַסְתִּיו מִמְּלֹךְ עַל־יִשְׂרָאֵל מַלֵּא קַרְנְךָ שֶׁמֶן וְלֵךְ אֶשְׁלָחֲךָ אֶל־יִשַׁי בֵּית־הַלַּחְמִי כִּי־רָאִיתִי בְּבָנָיו לִי מֶלֶךְ׃ 16.1. וַיַּעֲבֵר יִשַׁי שִׁבְעַת בָּנָיו לִפְנֵי שְׁמוּאֵל וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי לֹא־בָחַר יְהוָה בָּאֵלֶּה׃ 16.2. וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי וַיֹּאמֶר יְהוָה עֶגְלַת בָּקָר תִּקַּח בְּיָדֶךָ וְאָמַרְתָּ לִזְבֹּחַ לַיהוָה בָּאתִי׃ 16.2. וַיִּקַּח יִשַׁי חֲמוֹר לֶחֶם וְנֹאד יַיִן וּגְדִי עִזִּים אֶחָד וַיִּשְׁלַח בְּיַד־דָּוִד בְּנוֹ אֶל־שָׁאוּל׃ 16.3. וְקָרָאתָ לְיִשַׁי בַּזָּבַח וְאָנֹכִי אוֹדִיעֲךָ אֵת אֲשֶׁר־תַּעֲשֶׂה וּמָשַׁחְתָּ לִי אֵת אֲשֶׁר־אֹמַר אֵלֶיךָ׃ 16.4. וַיַּעַשׂ שְׁמוּאֵל אֵת אֲשֶׁר דִּבֶּר יְהוָה וַיָּבֹא בֵּית לָחֶם וַיֶּחֶרְדוּ זִקְנֵי הָעִיר לִקְרָאתוֹ וַיֹּאמֶר שָׁלֹם בּוֹאֶךָ׃ 16.5. וַיֹּאמֶר שָׁלוֹם לִזְבֹּחַ לַיהוָה בָּאתִי הִתְקַדְּשׁוּ וּבָאתֶם אִתִּי בַּזָּבַח וַיְקַדֵּשׁ אֶת־יִשַׁי וְאֶת־בָּנָיו וַיִּקְרָא לָהֶם לַזָּבַח׃ 16.6. וַיְהִי בְּבוֹאָם וַיַּרְא אֶת־אֱלִיאָב וַיֹּאמֶר אַךְ נֶגֶד יְהוָה מְשִׁיחוֹ׃ 16.7. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל אַל־תַּבֵּט אֶל־מַרְאֵהוּ וְאֶל־גְּבֹהַּ קוֹמָתוֹ כִּי מְאַסְתִּיהוּ כִּי לֹא אֲשֶׁר יִרְאֶה הָאָדָם כִּי הָאָדָם יִרְאֶה לַעֵינַיִם וַיהוָה יִרְאֶה לַלֵּבָב׃ 16.8. וַיִּקְרָא יִשַׁי אֶל־אֲבִינָדָב וַיַּעֲבִרֵהוּ לִפְנֵי שְׁמוּאֵל וַיֹּאמֶר גַּם־בָּזֶה לֹא־בָחַר יְהוָה׃ 16.9. וַיַּעֲבֵר יִשַׁי שַׁמָּה וַיֹּאמֶר גַּם־בָּזֶה לֹא־בָחַר יְהוָה׃ 16.11. וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי הֲתַמּוּ הַנְּעָרִים וַיֹּאמֶר עוֹד שָׁאַר הַקָּטָן וְהִנֵּה רֹעֶה בַּצֹּאן וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי שִׁלְחָה וְקָחֶנּוּ כִּי לֹא־נָסֹב עַד־בֹּאוֹ פֹה׃ 16.12. וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי עִם־יְפֵה עֵינַיִם וְטוֹב רֹאִי וַיֹּאמֶר יְהוָה קוּם מְשָׁחֵהוּ כִּי־זֶה הוּא׃ 16.13. וַיִּקַּח שְׁמוּאֵל אֶת־קֶרֶן הַשֶּׁמֶן וַיִּמְשַׁח אֹתוֹ בְּקֶרֶב אֶחָיו וַתִּצְלַח רוּחַ־יְהוָה אֶל־דָּוִד מֵהַיּוֹם הַהוּא וָמָעְלָה וַיָּקָם שְׁמוּאֵל וַיֵּלֶךְ הָרָמָתָה׃ 16.14. וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃ 16.15. וַיֹּאמְרוּ עַבְדֵי־שָׁאוּל אֵלָיו הִנֵּה־נָא רוּחַ־אֱלֹהִים רָעָה מְבַעִתֶּךָ׃ 16.16. יֹאמַר־נָא אֲדֹנֵנוּ עֲבָדֶיךָ לְפָנֶיךָ יְבַקְשׁוּ אִישׁ יֹדֵעַ מְנַגֵּן בַּכִּנּוֹר וְהָיָה בִּהְיוֹת עָלֶיךָ רוּחַ־אֱלֹהִים רָעָה וְנִגֵּן בְּיָדוֹ וְטוֹב לָךְ׃ 16.17. וַיֹּאמֶר שָׁאוּל אֶל־עֲבָדָיו רְאוּ־נָא לִי אִישׁ מֵיטִיב לְנַגֵּן וַהֲבִיאוֹתֶם אֵלָי׃ 16.18. וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃ 16.19. וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־יִשָׁי וַיֹּאמֶר שִׁלְחָה אֵלַי אֶת־דָּוִד בִּנְךָ אֲשֶׁר בַּצֹּאן׃ 16.21. וַיָּבֹא דָוִד אֶל־שָׁאוּל וַיַּעֲמֹד לְפָנָיו וַיֶּאֱהָבֵהוּ מְאֹד וַיְהִי־לוֹ נֹשֵׂא כֵלִים׃ 16.22. וַיִּשְׁלַח שָׁאוּל אֶל־יִשַׁי לֵאמֹר יַעֲמָד־נָא דָוִד לְפָנַי כִּי־מָצָא חֵן בְּעֵינָי׃ 16.23. וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃ 19.9. וַתְּהִי רוּחַ יְהוָה רָעָה אֶל־שָׁאוּל וְהוּא בְּבֵיתוֹ יוֹשֵׁב וַחֲנִיתוֹ בְּיָדוֹ וְדָוִד מְנַגֵּן בְּיָד׃ 16.1. And the Lord said to Shemu᾽el, How long wilt thou mourn for Sha᾽ul, seeing I have rejected him from reigning over Yisra᾽el? fill thy horn with oil, and go, I will send thee to Yishay, the Bet-hallaĥmite: for I have provided for me a king among his sons," 16.2. And Shemu᾽el said, How can I go? if Sha᾽ul hears it, he will kill me. And the Lord said, Take a heifer with thee, and say, I am come to sacrifice to the Lord." 16.3. And call Yishay to the sacrifice, and I will make known to thee what thou shalt do: and thou shalt anoint to me him whom I name to thee." 16.4. And Shemu᾽el did that which the Lord spoke, and came to Bet-leĥem. And the elders of the town trembled at his coming, and said, Comest thou in peace?" 16.5. And he said, In peace: I am come to sacrifice to the Lord: sanctify yourselves, and come with me to the sacrifice. And he sanctified Yishay and his sons, and called them to the sacrifice." 16.6. And it came to pass, when they were come, that he looked on Eli᾽av, and said, Surely the Lord’s anointed is before him." 16.7. But the Lord said to Shemu᾽el, Look not on his countece, nor on the height of his stature; because I have refused him: for it is not as a man sees; for a man looks on the outward appearance, but the Lord looks on the heart." 16.8. Then Yishay called Avinadav, and made him pass before Shemu᾽el. And he said, Neither has the Lord chosen this." 16.9. Then Yishay made Shamma pass by. And he said, Neither has the Lord chosen this." 16.10. And Yishay made seven of his sons to pass before Shemu᾽el. And Shemu᾽el said to Yishay, The Lord has not chosen these." 16.11. And Shemu᾽el said to Yishay, Are these all thy children? And he said, There remains yet the youngest, and he is tending the sheep. Then Shemu᾽el said to Yishay, Send and fetch him: for we will not sit down till he comes here." 16.12. And he sent, and brought him in. Now he was ruddy, with fine eyes, and good looking. And the Lord said, Arise, anoint him: for this is he." 16.13. Then Shemu᾽el took the horn of oil, and anointed him in the midst of his brothers; and the spirit of the Lord came upon David from that day onwards. So Shemu᾽el rose up, and went to Rama." 16.14. But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him." 16.15. And Sha᾽ul’s servants said to him, Behold now, an evil spirit from God is tormenting thee." 16.16. Let our lord now command thy servants, who are before thee, to seek out a man, who knows how to play on the lyre: and it shall come to pass, when the evil spirit from God is upon thee, that he will play with his hand, and thou shalt be well." 16.17. And Sha᾽ul said to his servants, Provide me now a man that can play well, and bring him to me." 16.18. Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him." 16.19. So Sha᾽ul sent messengers to Yishay, and said, Send me David thy son, who is with the sheep." 16.20. And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Sha᾽ul." 16.21. And David came to Sha᾽ul, and stood before him: and he loved him greatly; and he became his armourbearer." 16.22. And Sha᾽ul sent to Yishay, saying, Let David, I pray thee, stand before me; for he has found favour in my eyes." 16.23. And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him." 18.10. And it came to pass on the morrow, that an evil spirit from God came upon Sha᾽ul, and he raved in the midst of the house: and David played with his hand, as at other times: and the spear was in Sha᾽ul’s hand." 19.9. And an evil spirit from the Lord came upon Sha᾽ul, as he sat in his house with his spear in his hand: and David played with his hand."
12. Hebrew Bible, 2 Kings, 4.9 (8th cent. BCE - 5th cent. BCE)

4.9. וַתֹּאמֶר אֶל־אִישָׁהּ הִנֵּה־נָא יָדַעְתִּי כִּי אִישׁ אֱלֹהִים קָדוֹשׁ הוּא עֹבֵר עָלֵינוּ תָּמִיד׃ 4.9. And she said unto her husband: ‘Behold now, I perceive that this is a holy man of God, that passeth by us continually."
13. Hebrew Bible, 2 Samuel, 3.22-3.23 (8th cent. BCE - 5th cent. BCE)

3.22. וְהִנֵּה עַבְדֵי דָוִד וְיוֹאָב בָּא מֵהַגְּדוּד וְשָׁלָל רָב עִמָּם הֵבִיאוּ וְאַבְנֵר אֵינֶנּוּ עִם־דָּוִד בְּחֶבְרוֹן כִּי שִׁלְּחוֹ וַיֵּלֶךְ בְּשָׁלוֹם׃ 3.23. וְיוֹאָב וְכָל־הַצָּבָא אֲשֶׁר־אִתּוֹ בָּאוּ וַיַּגִּדוּ לְיוֹאָב לֵאמֹר בָּא־אַבְנֵר בֶּן־נֵר אֶל־הַמֶּלֶךְ וַיְשַׁלְּחֵהוּ וַיֵּלֶךְ בְּשָׁלוֹם׃ 3.22. And, behold, the servants of David and Yo᾽av came from pursuing a troop, and brought in a great plunder with them: but Avner was not with David in Ĥevron; for he had sent him away, and he was gone in peace." 3.23. When Yo᾽av and all the host that was with him were come, they told Yo᾽av, saying, Avner the son of Ner came to the king, and he has sent him away, and he is gone in peace."
14. Hebrew Bible, Isaiah, 58.6-58.7, 61.1 (8th cent. BCE - 5th cent. BCE)

58.6. הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃ 58.7. הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 58.6. Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?" 58.7. Is it not to deal thy bread to the hungry, And that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, And that thou hide not thyself from thine own flesh?" 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;"
15. Hebrew Bible, Zechariah, 3.1-3.2, 13.2 (5th cent. BCE - 4th cent. BCE)

3.1. בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃ 3.1. וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃ 3.2. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃ 13.2. וְהָיָה בַיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ׃ 3.1. And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him." 3.2. And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’" 13.2. And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land."
16. Septuagint, Tobit, 8.1-8.3 (4th cent. BCE - 2nd cent. BCE)

8.1. When they had finished eating, they escorted Tobias in to her. 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
17. Anon., Testament of Solomon, 7.5 (2nd cent. BCE - 2nd cent. CE)

18. Septuagint, Judith, 9.1, 10.3 (2nd cent. BCE - 0th cent. CE)

9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said 10.3. and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living.
19. Septuagint, Wisdom of Solomon, 2.23-2.24 (2nd cent. BCE - 1st cent. BCE)

2.23. for God created man for incorruption,and made him in the image of his own eternity 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.
20. Strabo, Geography, 9.3.12, 14.1.24 (1st cent. BCE - 1st cent. BCE)

9.3.12. A little further on, when discussing who the Delphians were, he says that in olden times certain Parnassians who were called indigenous inhabited Parnassus; and that at this time Apollo, visiting the land, civilized the people by introducing cultivated fruits and cultured modes of life; and that when he set out from Athens to Delphi he went by the road which the Athenians now take when they conduct the Pythias; and that when he arrived at the land of the Panopaeans he destroyed Tityus, a violent and lawless man who ruled there; and that the Parnassians joined him and informed him of another cruel man named Python and known as the Dragon, and that when Apollo shot at him with his arrows the Parnassians shouted Hie Paean to encourage him (the origin, Ephorus adds, of the singing of the Paean which has been handed down as a custom for armies just before the clash of battle); and that the tent of Python was burnt by the Delphians at that time, just as they still burn it to this day in remembrance of what took place at that time. But what could be more mythical than Apollo shooting with arrows and punishing Tityuses and Pythons, and travelling from Athens to Delphi and visiting the whole earth? But if Ephorus did not take these stories for myths, by what right did he call the mythological Themis a woman, and the mythological Dragon a human being — unless he wished to confound the two types, history and myth? Similar to these statements are also those concerning the Aitolians; for after saying that from all time their country had been unravaged, he at one time says that Aeolians took up their abode there, having ejected the barbarians who were in possession of it, and at another time that Aetolus together with the Epeii from Elis took up their abode there, but that these were destroyed by the Aeolians, and that these latter were destroyed by Alcmaeon and Diomedes. But I return to the Phocians. 14.1.24. Ephesus has both an arsenal and a harbor. The mouth of the harbor was made narrower by the engineers, but they, along with the king who ordered it, were deceived as to the result, I mean Attalus Philadelphus; for he thought that the entrance would be deep enough for large merchant vessels — as also the harbor itself, which formerly had shallow places because of the silt deposited by the Cayster River — if a mole were thrown up at the mouth, which was very wide, and therefore ordered that the mole should be built. But the result was the opposite, for the silt, thus hemmed in, made the whole of the harbor, as far as the mouth, more shallow. Before this time the ebb and flow of the tides would carry away the silt and draw it to the sea outside. Such, then, is the harbor; and the city, because of its advantageous situation in other respects, grows daily, and is the largest emporium in Asia this side the Taurus.
21. Ignatius, To The Ephesians, 12.2 (1st cent. CE - 2nd cent. CE)

12.2. Ye are the high-road of those that are on their way to die unto God. Ye are associates in the mysteries with Paul, who was sanctified, who obtained a good report, who is worthy of all felicitation; in whose foot-steps I would fain be found treading, when I shall attain unto God; who in every letter maketh mention of you in Christ Jesus.
22. Josephus Flavius, Jewish Antiquities, 6.166-6.169, 6.209-6.211, 8.45-8.49 (1st cent. CE - 1st cent. CE)

6.166. 2. So Samuel, when he had given him these admonitions, went away. But the Divine Power departed from Saul, and removed to David; who, upon this removal of the Divine Spirit to him, began to prophesy. But as for Saul, some strange and demoniacal disorders came upon him, and brought upon him such suffocations as were ready to choke him; for which the physicians could find no other remedy but this, That if any person could charm those passions by singing, and playing upon the harp, they advised them to inquire for such a one, and to observe when these demons came upon him and disturbed him, and to take care that such a person might stand over him, and play upon the harp, and recite hymns to him. 6.167. Accordingly Saul did not delay, but commanded them to seek out such a man. And when a certain stander-by said that he had seen in the city of Bethlehem a son of Jesse, who was yet no more than a child in age, but comely and beautiful, and in other respects one that was deserving of great regard, who was skillful in playing on the harp, and in singing of hymns, [and an excellent soldier in war,] he sent to Jesse, and desired him to take David away from the flocks, and send him to him, for he had a mind to see him, as having heard an advantageous character of his comeliness and his valor. 6.168. So Jesse sent his son, and gave him presents to carry to Saul. And when he was come, Saul was pleased with him, and made him his armor-bearer, and had him in very great esteem; for he charmed his passion, and was the only physician against the trouble he had from the demons, whensoever it was that it came upon him, and this by reciting of hymns, and playing upon the harp, and bringing Saul to his right mind again. 8.45. God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; 8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. 8.48. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; 8.49. and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters.
23. Josephus Flavius, Jewish War, 2.480 (1st cent. CE - 1st cent. CE)

24. New Testament, 1 Corinthians, 1.2, 2.1-2.16, 3.5, 3.11, 4.1, 7.40, 9.12, 11.23-11.26, 12.8, 13.2-13.3, 14.6, 15.26, 15.51, 16.8, 16.19 (1st cent. CE - 1st cent. CE)

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 2.1. When I came to you, brothers, I didn't come with excellence ofspeech or of wisdom, proclaiming to you the testimony of God. 2.2. ForI determined not to know anything among you, except Jesus Christ, andhim crucified. 2.3. I was with you in weakness, in fear, and in muchtrembling. 2.4. My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power 2.5. that your faith wouldn't stand in the wisdom of men, but in thepower of God. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.11. For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit. 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things. 2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16. For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 3.5. Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him? 3.11. For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 7.40. But she is happier if she stays asshe is, in my judgment, and I think that I also have God's Spirit. 9.12. If others partake of this right overyou, don't we yet more? Nevertheless we did not use this right, but webear all things, that we may cause no hindrance to the gospel ofChrist. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. 13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing. 14.6. But now, brothers, if I come to you speaking with otherlanguages, what would I profit you, unless I speak to you either by wayof revelation, or of knowledge, or of prophesying, or of teaching? 15.26. The lastenemy that will be abolished is death. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 16.8. But I will stay at Ephesus until Pentecost 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
25. New Testament, 1 Thessalonians, 1.5, 2.18, 3.6, 3.10, 3.12 (1st cent. CE - 1st cent. CE)

1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 2.18. because we wanted to come to you -- indeed, I, Paul, once and again -- but Satan hindered us. 3.6. But when Timothy came just now to us from you, and brought us glad news of your faith and love, and that you have good memories of us always, longing to see us, even as we also long to see you; 3.10. night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith? 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you
26. New Testament, 2 Corinthians, 2.10-2.11, 8.21, 11.7-11.11, 11.14-11.15, 12.7, 12.12 (1st cent. CE - 1st cent. CE)

27. New Testament, 2 Thessalonians, 2.9 (1st cent. CE - 1st cent. CE)

2.9. even he whose coming is according to the working of Satan with all power and signs and lying wonders
28. New Testament, Acts, 1.8, 1.21-1.22, 2.18, 2.22, 2.38, 3.6, 3.16, 3.23, 4.7, 4.10, 4.17-4.18, 4.30, 5.12, 5.15-5.16, 5.32, 5.40, 7.33, 7.37, 8.1, 8.6-8.7, 8.9-8.34, 9.18, 9.26-9.28, 9.32-9.35, 9.40, 10.13, 10.38, 10.43, 10.48, 11.18, 13.1-13.12, 14.3, 14.8-14.10, 14.12-14.13, 15.12, 16.6-16.7, 16.11-16.40, 17.16-17.21, 18.8-18.9, 18.24-18.27, 19.1-19.10, 19.12-19.41, 20.7-20.12, 21.11, 21.17-21.26, 22.13, 22.16, 27.9, 27.23, 28.3-28.9, 28.11 (1st cent. CE - 2nd cent. CE)

1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 4.7. When they had stood them in the midst, they inquired, "By what power, or in what name, have you done this? 4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. 4.17. But so that this spreads no further among the people, let's threaten them, that from now on they don't speak to anyone in this name. 4.18. They called them, and charged them not to speak at all nor teach in the name of Jesus. 4.30. while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him. 5.40. They agreed with him. Summoning the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.6. The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did. 8.7. For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God. 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me. 8.25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert. 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot. 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading? 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth. 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other? 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 9.27. But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. 9.28. He was with them going in and going out at Jerusalem 9.32. It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda. 9.33. There he found a certain man named Aeneas, who had been bedridden for eight years, because he was paralyzed. 9.34. Peter said to him, "Aeneas, Jesus Christ heals you. Get up and make your bed!" Immediately he arose. 9.35. All who lived at Lydda and in Sharon saw him, and they turned to the Lord. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.18. When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life! 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them. 13.3. Then, when they had fasted and prayed and laid their hands on them, they sent them away. 13.4. So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 13.5. When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus 13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. 13.9. But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him 13.10. and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? 13.11. Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand. 13.12. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 14.8. At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 14.9. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 16.6. When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia. 16.7. When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn't allow them. 16.11. Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; 16.12. and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks. 16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 16.26. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened. 16.27. The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 16.28. But Paul cried with a loud voice, saying, "Don't harm yourself, for we are all here! 16.29. He called for lights and sprang in, and, fell down trembling before Paul and Silas 16.30. and brought them out and said, "Sirs, what must I do to be saved? 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household. 16.32. They spoke the word of the Lord to him, and to all who were in his house. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God. 16.35. But when it was day, the magistrates sent the sergeants, saying, "Let those men go. 16.36. The jailer reported these words to Paul, saying, "The magistrates have sent to let you go; now therefore come out, and go in peace. 16.37. But Paul said to them, "They have beaten us publicly, without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most assuredly, but let them come themselves and bring us out! 16.38. The sergeants reported these words to the magistrates, and they were afraid when they heard that they were Romans 16.39. and they came and begged them. When they had brought them out, they asked them to depart from the city. 16.40. They went out of the prison, and entered into Lydia's house. When they had seen the brothers, they comforted them, and departed. 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.19. They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean. 17.21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.9. The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 18.24. Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 18.27. When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace; 19.1. It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 19.3. He said, "Into what then were you baptized?"They said, "Into John's baptism. 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.7. They were about twelve men in all. 19.8. He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God. 19.9. But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. 19.10. This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks. 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty. 19.21. Now after these things had ended, Paul determined in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome. 19.22. Having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while. 19.23. About that time there arose no small stir concerning the Way. 19.24. For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen 19.25. whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26. You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27. Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships. 19.28. When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians! 19.29. The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. 19.30. When Paul wanted to enter in to the people, the disciples didn't allow him. 19.31. Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.33. They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34. But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians! 19.35. When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? 19.36. Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. 19.37. For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38. If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 19.41. When he had thus spoken, he dismissed the assembly. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.8. There were many lights in the upper chamber where we were gathered together. 20.9. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10. Paul went down, and fell on him, and embracing him said, "Don't be troubled, for his life is in him. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 20.12. They brought the boy alive, and were not a little comforted. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.' 21.17. When we had come to Jerusalem, the brothers received us gladly. 21.18. The day following, Paul went in with us to James; and all the elders were present. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.22. What then? The assembly must certainly meet, for they will hear that you have come. 21.23. Therefore do what we tell you. We have four men who have a vow on them. 21.24. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 22.13. came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him. 22.16. Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' 27.9. When much time was spent, and the voyage was now dangerous, because the Fast had now already gone by, Paul admonished them 27.23. For there stood by me this night an angel, belonging to the God whose I am and whom I serve 28.3. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4. When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live. 28.5. However he shook off the creature into the fire, and wasn't harmed. 28.6. But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god. 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days. 28.8. It was so, that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him. 28.9. Then when this was done, the rest also that had diseases in the island came, and were cured. 28.11. After three months, we set sail in a ship of Alexandria which had wintered in the island, whose sign was "The Twin Brothers.
29. New Testament, Apocalypse, 3.8, 9.21, 21.8, 22.15 (1st cent. CE - 1st cent. CE)

3.8. I know your works (behold, I have set before you an open door, which no one can shut), that you have a little power, and kept my word, and didn't deny my name. 9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
30. New Testament, Colossians, 4.3 (1st cent. CE - 1st cent. CE)

4.3. praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds;
31. New Testament, Galatians, 1.13-1.24, 2.12, 2.16, 2.20, 3.5, 4.9, 5.2, 5.4 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 1.24. And theyglorified God in me. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 5.2. Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. 5.4. You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace.
32. New Testament, Hebrews, 2.4 (1st cent. CE - 1st cent. CE)

2.4. God also bearing witness with them, both by signs and wonders, and by various works of power, and by gifts of the Holy Spirit, according to his own will?
33. New Testament, Philippians, 4.1-4.9 (1st cent. CE - 1st cent. CE)

4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.4. Rejoice in the Lord always! Again I will say, Rejoice! 4.5. Let your gentleness be known to all men. The Lord is at hand. 4.6. In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. 4.7. The peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus. 4.8. Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there is any virtue, and if there is any praise, think about these things. 4.9. The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you.
34. New Testament, Romans, 1.11, 5.12-5.21, 8.38-8.39, 9.3, 15.19, 15.24 (1st cent. CE - 1st cent. CE)

1.11. For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established; 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 15.24. whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.
35. New Testament, Titus, 3.12 (1st cent. CE - 1st cent. CE)

3.12. When I send Artemas to you, or Tychicus, be diligent to come to me to Nicopolis, for I have determined to winter there.
36. New Testament, John, 1.1-1.18, 4.9, 7.20, 8.48-8.52, 9.6-9.7, 10.20, 14.1, 14.9-14.12 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 7.20. The multitude answered, "You have a demon! Who seeks to kill you? 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon? 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him? 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father.
37. New Testament, Luke, 1.35, 3.21-3.22, 4.1-4.14, 4.18-4.19, 4.24-4.43, 6.17-6.20, 7.18-7.50, 8.1-8.3, 8.12, 8.22-8.56, 9.1-9.51, 9.55, 10.1-10.20, 11.14-11.22, 11.24-11.26, 13.12, 13.16, 17.6, 19.37, 22.4, 22.6, 23.1-23.25 (1st cent. CE - 1st cent. CE)

1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 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. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 4.42. When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them. 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 6.17. He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 7.18. The disciples of John told him about all these things. 7.19. John, calling to himself two of his disciples, sent them to Jesus, saying, "Are you the one who is coming, or should we look for another? 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 7.21. In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 7.23. Blessed is he who is not offended by me. 7.24. When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 7.29. When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John's baptism. 7.30. But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves. 7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.35. Wisdom is justified by all her children. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 8.22. Now it happened on one of those days, that he entered into a boat, himself and his disciples, and he said to them, "Let's go over to the other side of the lake." So they launched out. 8.23. But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him? 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. 8.40. It happened, when Jesus returned, that the multitude welcomed him, for they were all waiting for him. 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.42. for he had an only daughter, about twelve years of age, and she was dying. But as he went, the multitudes thronged him. 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 8.53. They laughed him to scorn, knowing that she was dead. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 8.55. Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 8.56. Her parents were amazed, but he charged them to tell no one what had been done. 9.1. He called the twelve together, and gave them power and authority over all demons, and to cure diseases. 9.2. He sent them forth to preach the Kingdom of God, and to heal the sick. 9.3. He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. 9.4. Into whatever house you enter, stay there, and depart from there. 9.5. As many as don't receive you, when you depart from that city, shake off even the dust from your feet for a testimony against them. 9.6. They departed, and went throughout the villages, preaching the gospel, and healing everywhere. 9.7. Now Herod the tetrarch heard of all that was done by him; and he was very perplexed, because it was said by some that John had risen from the dead 9.8. and by some that Elijah had appeared, and by others that one of the old prophets had risen again. 9.9. Herod said, "John I beheaded, but who is this, about whom I hear such things?" He sought to see him. 9.10. The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida. 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.12. The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place. 9.13. But he said to them, "You give them something to eat."They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people. 9.14. For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each. 9.15. They did so, and made them all sit down. 9.16. He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.17. They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.21. But he warned them, and commanded them to tell this to no one 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 9.23. He said to all, "If anyone desires to come after me, let him deny himself, take up his cross, and follow me. 9.24. For whoever desires to save his life will lose it, but whoever will lose his life for my sake, the same will save it. 9.25. For what does it profit a man if he gains the whole world, and loses or forfeits his own self? 9.26. For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed, when he comes in his glory, and the glory of the Father, and of the holy angels. 9.27. But I tell you the truth: There are some of those who stand here, who will in no way taste of death, until they see the Kingdom of God. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples 9.44. Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men. 9.45. But they didn't understand this saying. It was concealed from them, that they should not perceive it, and they were afraid to ask him about this saying. 9.46. There arose an argument among them about which of them was the greatest. 9.47. Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side 9.48. and said to them, "Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great. 9.49. John answered, "Master, we saw someone casting out demons in your name, and we forbade him, because he doesn't follow with us. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 9.55. But he turned and rebuked them, "You don't know of what kind of spirit you are. 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.2. Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.8. Into whatever city you enter, and they receive you, eat the things that are set before you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 10.13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 10.14. But it will be more tolerable for Tyre and Sidon in the judgment than for you. 10.15. You, Capernaum, who are exalted to heaven, will be brought down to Hades. 10.16. Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me. 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name! 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven. 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons. 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.21. When the strong man, fully armed, guards his own dwelling, his goods are safe. 11.22. But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils. 11.24. The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, 'I will turn back to my house from which I came out.' 11.25. When he returns, he finds it swept and put in order. 11.26. Then he goes, and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 17.6. The Lord said, "If you had faith like a grain of mustard seed, you would tell this sycamore tree, 'Be uprooted, and be planted in the sea,' and it would obey you. 19.37. As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen 22.4. He went away, and talked with the chief priests and captains about how he might deliver him to them. 22.6. He consented, and sought an opportunity to deliver him to them in the absence of the multitude. 23.1. The whole company of them rose up and brought him before Pilate. 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king. 23.3. Pilate asked him, "Are you the King of the Jews?"He answered him, "So you say. 23.4. Pilate said to the chief priests and the multitudes, "I find no basis for a charge against this man. 23.5. But they insisted, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place. 23.6. But when Pilate heard Galilee mentioned, he asked if the man was a Galilean. 23.7. When he found out that he was in Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem during those days. 23.8. Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. 23.9. He questioned him with many words, but he gave no answers. 23.10. The chief priests and the scribes stood, vehemently accusing him. 23.11. Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate. 23.12. Herod and Pilate became friends with each other that very day, for before that they were enemies with each other. 23.13. Pilate called together the chief priests and the rulers and the people 23.14. and said to them, "You brought this man to me as one that perverts the people, and see, I have examined him before you, and found no basis for a charge against this man concerning those things of which you accuse him. 23.15. Neither has Herod, for I sent you to him, and see, nothing worthy of death has been done by him. 23.16. I will therefore chastise him and release him. 23.17. Now he had to release one prisoner to them at the feast. 23.18. But they all cried out together, saying, "Away with this man! Release to us Barabbas!" -- 23.19. one who was thrown into prison for a certain revolt in the city, and for murder. 23.20. Then Pilate spoke to them again, wanting to release Jesus 23.21. but they shouted, saying, "Crucify! Crucify him! 23.22. He said to them the third time, "Why? What evil has this man done? I have found no capital crime in him. I will therefore chastise him and release him. 23.23. But they were urgent with loud voices, asking that he might be crucified. Their voices and the voices of the chief priests prevailed. 23.24. Pilate decreed that what they asked for should be done. 23.25. He released him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus up to their will.
38. New Testament, Mark, 1.9-1.13, 1.21-1.28, 1.40-1.41, 2.18-2.20, 3.13-3.35, 4.15, 4.40, 5.1-5.20, 5.25-5.34, 6.1-6.7, 6.14, 7.14-7.15, 7.17-7.31, 8.22-8.38, 9.11-9.29, 9.38-9.41, 10.35-10.45, 11.22-11.23, 14.6-14.9, 14.21-14.24, 14.32-14.42, 15.1-15.47 (1st cent. CE - 1st cent. CE)

1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 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. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 3.13. He went up into the mountain, and called to himself those whom he wanted, and they went to him. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach 3.15. and to have authority to heal sicknesses and to cast out demons: 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 3.20. The multitude came together again, so that they could not so much as eat bread. 3.21. When his friends heard it, they went out to seize him: for they said, "He is insane. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin 3.30. -- because they said, "He has an unclean spirit. 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you. 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 5.25. A certain woman, who had an issue of blood for twelve years 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well. 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes? 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?' 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house. 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean? 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking. 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 8.30. He charged them that they should tell no one about him. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 8.35. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. 8.36. For what does it profit a man, to gain the whole world, and forfeit his life? 8.37. For what will a man give in exchange for his life? 8.38. For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels. 9.11. They asked him, saying, "Why do the scribes say that Elijah must come first? 9.12. He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? 9.13. But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him. 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. 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us. 9.39. But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. 9.40. For whoever is not against us is on our side. 9.41. For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.36. He said to them, "What do you want me to do for you? 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared. 10.41. When the ten heard it, they began to be indigt towards James and John. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 11.22. Jesus answering said to them, "Have faith in God. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her. 14.21. For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 14.42. Arise, let us be going. Behold, he who betrays me is at hand. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say. 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you! 15.5. But Jesus made no further answer, so that Pilate marveled. 15.6. Now at the feast he used to release to them one prisoner, whom they asked of him. 15.7. There was one called Barabbas, bound with those who had made insurrection, men who in the insurrection had committed murder. 15.8. The multitude, crying aloud, began to ask him to do as he always did for them. 15.9. Pilate answered them, saying, "Do you you want me to release to you the King of the Jews? 15.10. For he perceived that for envy the chief priests had delivered him up. 15.11. But the chief priests stirred up the multitude, that he should release Barabbas to them instead. 15.12. Pilate again asked them, "What then should I do to him whom you call the King of the Jews? 15.13. They cried out again, "Crucify him! 15.14. Pilate said to them, "Why, what evil has he done?"But they cried out exceedingly, "Crucify him! 15.15. Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews! 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. 15.22. They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 15.24. Crucifying him, they parted his garments among them, casting lots on them, what each should take. 15.25. It was the third hour, and they crucified him. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS. 15.27. With him they crucified two robbers; one on his right hand, and one on his left. 15.28. The Scripture was fulfilled, which says, "He was numbered with transgressors. 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 15.35. Some of those who stood by, when they heard it, said, "Behold, he is calling Elijah. 15.36. One ran, and filling a sponge full of vinegar, put it on a reed, and gave it to him to drink, saying, "Let him be. Let's see whether Elijah comes to take him down. 15.37. Jesus cried out with a loud voice, and gave up the spirit. 15.38. The veil of the temple was torn in two from the top to the bottom. 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God! 15.40. There were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 15.41. who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem. 15.42. When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath 15.43. Joseph of Arimathaea, a prominent council member who also himself was looking for the Kingdom of God, came. He boldly went in to Pilate, and asked for Jesus' body. 15.44. Pilate marveled if he were already dead; and summoning the centurion, he asked him whether he had been dead long. 15.45. When he found out from the centurion, he granted the body to Joseph. 15.46. He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. 15.47. Mary Magdalene and Mary, the mother of Joses, saw where he was laid.
39. New Testament, Matthew, 1.23, 4.2, 4.6, 7.22, 8.28-8.34, 9.20-9.22, 10.1, 10.8, 11.17-11.21, 11.23, 12.22-12.32, 12.43-12.45, 13.19, 13.53-13.58, 14.2, 17.15, 17.17-17.21, 18.19-18.20, 21.18-21.22, 24.29 (1st cent. CE - 1st cent. CE)

1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 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. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 9.21. for she said within herself, "If I just touch his garment, I will be made well. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 11.17. and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.' 11.18. For John came neither eating nor drinking, and they say, 'He has a demon.' 11.19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children. 11.20. Then he began to denounce the cities in which most of his mighty works had been done, because they didn't repent. 11.21. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David? 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.27. If I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 12.29. Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his house. 12.30. He who is not with me is against me, and he who doesn't gather with me, scatters. 12.31. Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 12.32. Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come. 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 12.44. Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order. 12.45. Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation. 13.19. When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. 13.53. It happened that when Jesus had finished these parables, he departed from there. 13.54. Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 13.56. Aren't all of his sisters with us? Where then did this man get all of these things? 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house. 13.58. He didn't do many mighty works there because of their unbelief. 14.2. and said to his servants, "This is John the Baptizer. He is risen from the dead. That is why these powers work in him. 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. 17.17. 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. 17.21. But this kind doesn't go out except by prayer and fasting. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 21.18. Now in the morning, as he returned to the city, he was hungry. 21.19. Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!"Immediately the fig tree withered away. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken;
40. Ps.-Philo, Biblical Antiquities, 60.2-60.3 (1st cent. CE - 2nd cent. CE)

41. Tacitus, Histories, 4.81 (1st cent. CE - 2nd cent. CE)

4.81.  During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward.
42. Anon., Leviticus Rabba, 25.5 (2nd cent. CE - 5th cent. CE)

25.5. מִי שָׁת בַּטֻּחוֹת חָכְמָה (איוב לח, לו), מַהוּ בַּטֻחוֹת, בַּטָּוָיָא, (איוב לח, לו): אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה, הֲדָא תַּרְנְגוֹלְתָּא אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא צָוְחִין לְתַרְנְגוֹלְתָּא שֶׂכְוִיא, הֲדָא תַּרְנְגוֹלְתָּא כַּד אֶפְרוֹחֶיהָ דַּקִּיקִין הִיא מְכַנְשָׁא לְהוֹן וְיַהֲבַת לְהוֹן תְּחוֹת אֲגַפַּיָּא וּמְשַׁחֲנָה לְהוֹן וּמַעֲדַרְנָה קֳדָמֵיהוֹן, וְכַד אִינוּן רַבְיָה חַד מִנְהוֹן בָּעֵי לְמִקְרַב לְוָתֵיהּ וְהִיא נָקְרָה לֵיהּ בְּגוֹ רֵישֵׁיהּ, וַאֲמָרַת לֵיהּ זִיל עֲדוֹר בְּקוּקַלְתָּךְ, כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה הָיָה הַמָּן יוֹרֵד וְהַבְּאֵר עוֹלֶה לָהֶן וְהַשְּׂלָיו מָצוּי לָהֶן, וְעַנְנֵי כָבוֹד מַקִּיפוֹת אוֹתָן, וְעַמּוּד עָנָן מַסִּיעַ לִפְנֵיהֶם, כֵּיוָן שֶׁנִּכְנְסוּ יִשְׂרָאֵל לָאָרֶץ אָמַר לָהֶם משֶׁה כָּל אֶחָד וְאֶחָד מִכֶּם יִטְעוֹן מַכּוּשֵׁיהּ וְיִפּוֹק וְיִנְצוֹב לֵיהּ נְצִיבִין, הֲדָא הוּא דִכְתִיב: כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם. אַדְרִיָּנוּס שְׁחִיק טְמַיָּא הֲוָה עָבַר בְּאִלֵּין שְׁבִילַיָיא דִּטְבֶרְיָא וְחָמָא חַד גְּבַר סַב קָאֵים וְחָצֵיב חֲצוּבָן לְמִנְצַב נְצִיבִין, אֲמַר לֵיהּ סָבָא סָבָא אִי קָרַצְתְּ לָא חֲשַׁכְתְּ, אֲמַר לֵיהּ קְרִיצַת וַחֲשִׁיכַת, וּמַה דְּהַנֵּי לְמָרֵי שְׁמַיָא עֲבֵיד, אֲמַר לֵיהּ בְּחַיֶּיךָ סָבָא בַּר כַּמָּה שְׁנִין אַתְּ יוֹמָא דֵין, אֲמַר לֵיהּ בַּר מְאָה שְׁנִין, אֲמַר לֵיהּ וְאַתְּ בַּר מְאָה שְׁנִין וְקָאֵים וְחָצֵיב חֲצוּבִין לְמִנְצַב נְצִיבִין, סָבַר דְּאַתְּ אָכֵיל מִנְּהוֹן, אֲמַר לֵיהּ אִין זָכִית אֲכָלִית, וְאִם לָאו כְּשֵׁם שֶׁיָּגְעוּ לִי אֲבָהָתִי, כָּךְ אֲנִי יָגֵעַ לְבָנַי. אֲמַר לֵיהּ בְּחַיָּיךְ, אִם זָכִית אָכוֹל מִנְהוֹן תֶּהֱוֵה מוֹדַע לִי. לְסוֹף יוֹמִין עָבְדִין תְּאֵנַיָא, אֲמַר הָא עָנָתָה נוֹדַע לְמַלְכָּא, מָה עֲבַד מְלָא קַרְטְלָא תְּאֵינִין וְסָלַק וְקָם לֵיהּ עַל תְּרַע פָּלָטִין, אָמְרִין לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן עֲלוֹן קֳדָם מַלְכָּא, כֵּיוָן דְּעָל אֲמַר לֵיהּ מָה עִסְקָךְ, אֲמַר לֵיהּ אֲנָא סָבָא דַּעֲבַרְתְּ עָלַי וַאֲנָא חָצֵיב חֲצִיבִין לְמִנְצַב נְצִיבִין, וַאֲמַרְתְּ לִי אִין זָכִית תֵּיכוֹל מִנְּהוֹן תְּהֵא מוֹדַע לִי, הָא זָכִיתִי וַאֲכֵילִית מִנְּהוֹן וְהֵילֵין תְּאֵינַיָא מִן פֵּרֵיהוֹן. אֲמַר אַדְרִיָּנוּס בְּהַהִיא שַׁעְתָּא קְלָווֹנִין אֲנָא תִּתְּנוּן סֵילוֹן דְּדַהֲבָא וִיתֵיב לֵיהּ, אֲמַר קְלַווֹנִין אֲנָא דִּתְפַנּוּן הָדֵין קַרְטַל דִּידֵיהּ וּתְמַלּוּן יָתֵיהּ דִּינָרִין. אָמְרִין לֵיהּ עַבְדוֹהִי כָּל הָדֵין מוֹקְרָא תְּיַקְרִינֵיהּ לְהָדֵין סָבָא דִּיהוּדָאֵי, אֲמַר לְהוֹן בָּרְיֵה אוֹקְרֵיא וַאֲנָא לָא אֲנָא מוֹקַר לֵיהּ. אִנְתְּתֵיהּ דִּמְגֵירָא הֲוַת בְּרַת פַּחִין, אָמְרָה לְבַעְלָהּ בַּר קַבָּלוּי חָמֵי דַּהֲדָא מַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, מָה עֲבַד מְלָא מַרְעֲלֵיהּ תֵּינִין וַאֲזַל וְקָם קֳדָם פָּלָטִין, אֲמָרוּן לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, עָלוֹן וְאָמְרִין לְמַלְכָּא חַד סָבָא קָאֵים עַל תְּרַע פָּלָטִין טָעֵין מְלָא מַרְעֲלֵיהּ תֵּינִין, וַאֲמַרְנָא לֵיהּ מָה עִסְקָךְ אֲמַר לָן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, אֲמַר קְלָווֹנִין אֲנָא דִּתְקִימוּן יָתֵיהּ קֳדָם תְּרַע פָּלָטִין וְכָל מַאן דְּעָיֵיל וְנָפֵיק יְהֵי טָרֵי עַל אַפֵּיהּ. בְּאַפְתֵּי רַמְשָׁא פַּנּוּן יָתֵיהּ וַאֲזַל לְבֵיתֵיהּ, אֲמַר לְאִנְתְּתֵיהּ כְּכָל הָדֵין יְקָרָא אֲנָא שְׁלִים לָךְ, אֲמַרָה אָזֵיל גְּלוֹג לְאִמָּךְ דַּהֲווֹן אִינוּן תֵּינִין וְלָא הֲווֹן אֶתְרוֹגִין, דַּהֲווֹן בְּשִׁילָן וְלָא פְגִינָן.
43. Justin, First Apology, 26.2 (2nd cent. CE - 2nd cent. CE)

44. Lucian, The Lover of Lies, 16-17, 15 (2nd cent. CE - 2nd cent. CE)

45. Philostratus The Athenian, Life of Apollonius, 3.38, 4.20, 8.7.8 (2nd cent. CE

3.38. THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind. 4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius. 8.7.8. Let me now, my prince, take the accusation which concerns Ephesus, since the salvation of that city was gained; and let the Egyptian be my judge, according as it best suits his accusation. For this is the sort of thing the accusation is. Let us suppose that among the Scythians or Celts, who live along the river Ister and Rhine, a city has been founded every whit as important as Ephesus in Ionia. Here you have a sally-port of barbarians, who refuse to be subject to yourself; let us then suppose that it was about to be destroyed by a pestilence, and that Apollonius found a remedy and averted it. I imagine that a wise man would be able to defend himself even against such a charge as that, unless indeed the sovereign desires to get rid of his adversaries, not by use of arms, but by plague; for I pray, my prince, that no city may ever be wholly wiped out, either to please yourself or to please me, nor may I ever behold in temples a disease to which those who lie sick should succumb in them. But granted that we are not interested in the affairs of barbarians, and need not restore them to health, since they are our bitter enemies, and not at peace with our race; yet who would desire to deprive Ephesus of her salvation, a city which took the basis of its race from the purest Attic source, and which grew in size beyond all other cities of Ionia and Lydia, and stretched herself out to the sea outgrowing the land on which she is built, and is filled with studious people, both philosophers and rhetoricians, thanks to whom the city owes her strength, not to her cavalry, but to the tens of thousands of her inhabitants in whom she encourages wisdom? And do you think that there is any wise man who would decline to do his best in behalf of such a city, when he reflects that Democritus once liberated the people of Abdera from pestilence, and when he bears in mind the story of Sophocles of Athens, who is said to have charmed the winds when they were blowing unseasonably, and who has heard how Empedocles stayed a cloud in its course when it would have burst over the heads of the people of Acragas?
46. Origen, Against Celsus, 1.46 (3rd cent. CE - 3rd cent. CE)

1.46. For the law and the prophets are full of marvels similar to those recorded of Jesus at His baptism, viz., regarding the dove and the voice from heaven. And I think the wonders wrought by Jesus are a proof of the Holy Spirit's having then appeared in the form of a dove, although Celsus, from a desire to cast discredit upon them, alleges that He performed only what He had learned among the Egyptians. And I shall refer not only to His miracles, but, as is proper, to those also of the apostles of Jesus. For they could not without the help of miracles and wonders have prevailed on those who heard their new doctrines and new teachings to abandon their national usages, and to accept their instructions at the danger to themselves even of death. And there are still preserved among Christians traces of that Holy Spirit which appeared in the form of a dove. They expel evil spirits, and perform many cures, and foresee certain events, according to the will of the Logos. And although Celsus, or the Jew whom he has introduced, may treat with mockery what I am going to say, I shall say it nevertheless - that many have been converted to Christianity as if against their will, some sort of spirit having suddenly transformed their minds from a hatred of the doctrine to a readiness to die in its defense, and having appeared to them either in a waking vision or a dream of the night. Many such instances have we known, which, if we were to commit to writing, although they were seen and witnessed by ourselves, we should afford great occasion for ridicule to unbelievers, who would imagine that we, like those whom they suppose to have invented such things, had ourselves also done the same. But God is witness of our conscientious desire, not by false statements, but by testimonies of different kinds, to establish the divinity of the doctrine of Jesus. And as it is a Jew who is perplexed about the account of the Holy Spirit having descended upon Jesus in the form of a dove, we would say to him, Sir, who is it that says in Isaiah, 'And now the Lord has sent me and His Spirit.' In which sentence, as the meaning is doubtful - viz., whether the Father and the Holy Spirit sent Jesus, or the Father sent both Christ and the Holy Spirit- the latter is correct. For, because the Saviour was sent, afterwards the Holy Spirit was sent also, that the prediction of the prophet might be fulfilled; and as it was necessary that the fulfilment of the prophecy should be known to posterity, the disciples of Jesus for that reason committed the result to writing.
47. Papyri, Papyri Graecae Magicae, 4.1227-4.1264, 4.3007-4.3086, 5.304-5.369, 13.293-13.297 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
abimelech/ebed-melech Allison, 4 Baruch (2018) 174
abstract Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 31
acts of the apostles, trifocal perspective Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
acts of the apostles Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
adjurations Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38
adjure/adjurations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
agonistic spirit, competition in religious context Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
aland, k. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 201
alexander, ephesian Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
angel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
angels, michael Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
angels Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
annen, f. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 97
anointing Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
apollo, slaying dragon Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
apollo Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 214
apollonius of tyana Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 68, 69, 75, 187
apologetic, magic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
apostle Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
apostles Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
aristarchus, macedonian Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
asceticism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 119, 138, 139, 195, 202, 203
ashton, j. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 56
asiarchs Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
astrology Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38
athens Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
avalos, h. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 57
azazel Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 145, 146
bakhtin, m. m. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 79
baptism, of jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
baptism, sethian Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
baptism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 158
barbeloite, modern definitions Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
barrett, c. k. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 213, 232
behavioural processes Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 40
bell, c. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 130, 144, 197
bind/binding Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109, 113
bint-resh Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 189
blind/blinding/blindness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 113
body, control of Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38
bovon, f. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 42, 149, 183
bowie, f. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196
burridge, r. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 123, 124
busse, u. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 110
b¨ocher, o. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 46
castor and pollux Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
celsus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
charisma Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
charismatic wonderworkers, christian ascetics Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
charismatic wonderworkers/ascetics Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
chiasm Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 205, 207
children Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 158, 174, 177, 182, 183
chomsky, n. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 22, 23
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
christ-followers, johannine Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 167
christ-followers, pauline Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 167
christology Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 158
clothes Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 87, 92, 93, 100, 101, 108, 112, 145, 146, 228, 235
co-text Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 28, 57
coda Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 32
cohesion Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 29, 30
colwell, e. c. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 202, 203
communicative presumption Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 53
community, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
complicating action Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 31
conversion Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 142, 143; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
conversions linked to healing Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
corpse defilement Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 116, 126, 133, 134, 135, 136, 137
cross(es) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
culler, j. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 23
cult places, exclusivity and cult practice Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
cults/cultic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 114, 157, 158
cyril of scythopolis Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109, 113, 114, 157
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
daimons Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38
david (king) Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 61, 62, 131
death, demonisation of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 136, 137
death, initiation crisis Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 195, 198, 199, 205
death, jesus Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 124, 207
death Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
deliver/deliverance Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109, 116
delphic oracle Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
demetrius, silversmith Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
demoniacs, background of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 87, 88, 140, 141, 142, 143
demoniacs, post-exorcism future of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 90, 94, 103, 104
demoniacs, poverty of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 118
demoniacs, status of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 182
demoniacs, unconventionality of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 137, 138, 139
demonisation Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 34, 118, 119, 134, 138, 139, 140, 141, 167, 185
descent, of christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
descent, of sophia/wisdom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
deviance Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 138, 139, 140, 141, 148, 151
devil Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 60, 120, 136, 195
devotional practices Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157, 158
dialogism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 80
diaspora Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
dioscuri castor and pollux Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
disciples/discipleship Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 113
discipleship, followers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
discipleship, relation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
discipleship Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 141, 142, 185, 205, 207, 229, 239
divination Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 215, 216, 217, 223
douglas, m. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 138
dyadic contract Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 119, 185
easter Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
ecstasy Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 130, 144, 195, 196
education, philosophical schools Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
eggins, s. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 240
eleazar (the exorcist) Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 72, 131
elijah Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 45, 56, 57, 60, 109, 112, 150, 184
elisha Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 61, 73, 81, 97, 116
empson, w. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 126
enkvist, n. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 15
enlightenment, personal, testimony, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
ephesians (letter), authorship of Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 167
ephesus, ancient reputation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
ephesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
epilepsy Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 61, 62, 165
euthymius Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
evaluation Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 31
evans, c. a. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 122
existential processes Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 40
exorcism, failure of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 156, 175, 180, 181, 185, 188, 189, 190, 191, 192, 198, 238, 240, 255
exorcism, methods of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 62, 65, 74, 75, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 144, 145, 146, 147, 170, 192, 193, 194, 219, 224, 229, 236, 255
exorcism, ritual aspects Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 74, 75, 130, 134, 144, 145, 146, 147, 148
exorcism, stories of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 69, 70
exorcism, violence of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 54, 74, 75, 124, 127, 198
exorcism Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
exorcism and demons, euthymius Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109, 116, 143, 157, 158
exorcist Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38
experience, religious, personal Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
fairclough, n. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 66
fasting Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 139, 196, 199, 202, 203
fever Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 75, 76, 77
fish, s. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 17
fitzmyer, j. a. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 23, 88, 213, 216
foregrounding Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 33
fowler, r. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 17, 18, 19, 33
gaius, macedonian Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
gate, heavenly/paradisiacal Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
genre potential Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 27
gentiles Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 167
gerasa Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 88, 89
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 306
god, source of charismatic power Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
gospel of john, vis-à-vis pauline tradition Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 167
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129, 130, 306
greed Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 222, 231, 232
green, j. b Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 132, 149
groom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
halliday, m. a. k. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 22, 23, 24, 25, 26, 36, 37, 40, 55, 161, 231
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109, 113, 116, 143, 157, 158
healing Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 62, 72, 73, 74, 75, 112, 116, 117, 118, 123, 161, 182, 188, 189, 190, 195, 196, 197, 204, 205, 240
hermes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
hobsbawm, e. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 67
iconicity Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 35
identity, religious identity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
illness Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 62, 67, 68, 132, 133, 134, 135, 136, 143, 144, 158, 165, 172, 176, 186, 187, 188, 195, 198, 199; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109, 114
illocutionary goal Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 53
implicature Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 52, 53
implied situation Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 28
impurity Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 45, 58, 82, 96, 97, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 132, 148, 186, 235
incantations Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 62, 66, 67, 70, 71, 72, 73, 74, 98, 99, 130, 137, 148, 255; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109, 113
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
information structure Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 36, 37, 38
intertextuality Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 55, 56
invented tradition Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 67
invoke/invocations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157, 158
janowski, b. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 145
jesus, as healer/exorcist Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 113, 143
jesus, exaltation of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
jesus, name of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 116, 157, 158
jesus, recipient of prayers Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 50
jesus, resurrection of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 116, 143, 157
jesus, risen/exalted Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 116, 157
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
jesus, silencing by Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 114
jesus, soul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
jesus, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 113, 143
jesus Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
jesus destiny Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
jesus miracles, other healings Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
jesus–paul parallels Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 92, 192, 206, 207, 219, 228, 229, 230, 231, 232, 233, 234, 235, 236, 238, 239, 240
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 50
jews Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 167
johannine community Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
john, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
john moschos Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
john the baptist Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 167; Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 118, 119, 139, 140, 203, 239
josephus Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 164
judaism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
kapferer, b. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 197
kee, h. c. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 46
kingdom of god Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 195, 238, 240, 242
kirschl¨ager, w. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 23, 25, 31, 32, 59, 74, 76, 174
kollmann, b. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 74
legions Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 113
letters/epistles Allison, 4 Baruch (2018) 174
letters of recommendation Keener, First-Second Corinthians (2005) 137
levinskaya, i. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 218
lewis, i. m. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 142
linearisation problem Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 36, 37, 38
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129
loyalty Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 306
lucian Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38
lystra, anatolian village Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
mack, b. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 128
magic, magicians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
magic/magical/magicians Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
magic Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 47, 82, 134, 255; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
magical texts Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 50
mandeans Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
mark Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
martin, d. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 67, 68
material processes Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 40
medicines/medical Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109
mental processes Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 40
metzger, b. m. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 200, 201, 202
miracle Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
miracles/miraculous/miracle-workers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 143
missionary Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
nolland, j. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 34, 180
nominalisation Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 42
oil Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
ophites, the diagram Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
orientation Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 31
pagan/gentile prayer/prayer practice Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 50
paganism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 45, 69, 70, 72, 73, 140, 151, 210, 215, 223, 227, 233, 240
participants Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 40, 41
password Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
paul, annoyance of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 221, 222, 226
paul, apostolic paradigm Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 302
paul, jewish loyalties of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 210, 211, 214, 217, 226, 227, 233, 240
paul, reputation of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 57, 191, 205, 230, 231, 232, 240, 242
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 114, 116, 143, 158
paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
paul the apostle Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38
penney, d. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 137
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
peter Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 116
philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
philostratus Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 68; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
pilch, j. j. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 13, 120, 162, 165, 183, 187, 199
plato, platonic forms Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38
politics and religion, legitimacy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
possession Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 38
power, consequence of pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 306
prayer Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
prayer gestures/postures Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 50
preaching of peter Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
presupposition Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 50, 51
process types Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 40
prophecy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
pythian spirit Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
rabbis, rabbinic movement Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
rebuke/ἐπιτιμάω/ רעג Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 113, 114
relational processes Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 40
repetition Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 33, 34
reproof Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
resolution Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 31
resurrection Allison, 4 Baruch (2018) 174
revelation of john Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 50
revelations Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
ritual practices Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 158
rituals, innovation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
rituals Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157, 158
rome/roman Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 116
sabas Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 164
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
satan Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 143
scaeva, sons of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 234, 235, 236, 237, 242, 255
sceva, seven sons Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
seal, ophite Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
septuagintisms Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 159, 160, 164, 173, 216, 230
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129, 306
sesseggen barpharagges Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
shamanism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 31, 74, 75, 129, 144, 194, 195, 196, 197, 198, 199, 204, 206
sharp, l. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 142
silence/silencing Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109, 113, 114, 116
simon magus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 773
slavery Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 210
smith, j. z. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 122, 145
solomon Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 72, 130, 131, 149; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109, 157
sophia, see also prunicus, wisdom, zoe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
soteriology Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 218, 226
spielmann, r. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 87
spirit, python Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 604
spirit, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 306
spirit, working through the faithful Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129
spirits, evil Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109
spirits, python Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 114
spirits, unclean Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 114
spiritual, baptism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 277
stark, r. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 125, 142