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



8256
New Testament, Luke, 11.14-11.18


Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι·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.


τινὲς δὲ ἐξ αὐτῶν εἶπαν Ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια·But some of them said, "He casts out demons by Beelzebul, the prince of the demons.


ἕτεροι δὲ πειράζοντες σημεῖον ἐξ οὐρανοῦ ἐζήτουν παρʼ αὐτοῦ.Others, testing him, sought from him a sign from heaven.


αὐτὸς δὲ εἰδὼς αὐτῶν τὰ διανοήματα εἶπεν αὐτοῖς Πᾶσα βασιλεία ἐφʼ ἑαυτὴν διαμερισθεῖσα ἐρημοῦται, καὶ οἶκος ἐπὶ οἶκον πίπτει.But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls.


εἰ δὲ καὶ ὁ Σατανᾶς ἐφʼ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ; ὅτι λέγετε ἐν Βεεζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια.If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul.


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

29 results
1. Hebrew Bible, Deuteronomy, 5.14-5.16 (9th cent. BCE - 3rd cent. BCE)

5.14. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.14. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou." 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day." 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee."
2. Hebrew Bible, Exodus, 20.10-20.12 (9th cent. BCE - 3rd cent. BCE)

20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee."
3. Hebrew Bible, Genesis, 26.3, 31.13 (9th cent. BCE - 3rd cent. BCE)

26.3. גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃ 26.3. וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 31.13. אָנֹכִי הָאֵל בֵּית־אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן־הָאָרֶץ הַזֹּאת וְשׁוּב אֶל־אֶרֶץ מוֹלַדְתֶּךָ׃ 26.3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;" 31.13. I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’"
4. Hebrew Bible, Joel, 2.30-2.31 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Leviticus, 16.29 (9th cent. BCE - 3rd cent. BCE)

16.29. וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכָל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ 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."
6. Hebrew Bible, 1 Samuel, 16.14-16.23, 18.10 (8th cent. BCE - 5th cent. BCE)

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׃ 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."
7. Homer, Iliad, 5.902 (8th cent. BCE - 7th cent. BCE)

5.902. /and Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Even as the juice of the fig speedily maketh to grow thick the white milk that is liquid, but is quickly curdled as a man stirreth it, even so swiftly healed he furious Ares.
8. Hebrew Bible, Ezekiel, 37 (6th cent. BCE - 5th cent. BCE)

9. Hebrew Bible, Zechariah, 13.2 (5th cent. BCE - 4th cent. BCE)

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׃ 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."
10. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

40e. It is, as I say, impossible to disbelieve the children of gods, even though their statements lack either probable or necessary demonstration; and inasmuch as they profess to speak of family matters, we must follow custom and believe them. Tim. Therefore let the generation of these gods be stated by us, following their account, in this wise: of Ge and Uranus were born the children Oceanus and Tethys; and of these, Phorkys, Cronos, Rhea, and all that go with them;
11. Hebrew Bible, Daniel, 7.9 (2nd cent. BCE - 2nd cent. BCE)

7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire."
12. New Testament, 1 Corinthians, 15.8 (1st cent. CE - 1st cent. CE)

15.8. and last of all, as to the child born at the wrongtime, he appeared to me also.
13. New Testament, 1 Thessalonians, 2.12 (1st cent. CE - 1st cent. CE)

2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory.
14. New Testament, 2 Thessalonians, 1.5 (1st cent. CE - 1st cent. CE)

1.5. This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of the Kingdom of God, for which you also suffer.
15. New Testament, 2 Timothy, 4.1, 4.18 (1st cent. CE - 1st cent. CE)

4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen.
16. New Testament, Acts, 2.7, 2.12, 3.12, 5.16, 8.7, 8.9-8.24, 9.17, 10.38, 16.18, 19.11-19.20, 26.16 (1st cent. CE - 2nd cent. CE)

2.7. They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? 2.12. They were all amazed, and were perplexed, saying one to another, "What does this mean? 3.12. When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 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. 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. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 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. 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. 19.11. God worked special miracles by the hands of Paul 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. 26.16. But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you;
17. New Testament, Colossians, 1.13, 4.11 (1st cent. CE - 1st cent. CE)

1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me.
18. New Testament, Ephesians, 5.5 (1st cent. CE - 1st cent. CE)

5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
19. New Testament, Galatians, 5.21 (1st cent. CE - 1st cent. CE)

5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God.
20. New Testament, Romans, 14.17 (1st cent. CE - 1st cent. CE)

14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.
21. New Testament, John, 2.23-2.25, 3.1-3.12, 4.1-4.3, 4.29, 5.16, 5.18, 6.69, 7.1, 7.13, 7.20, 8.42-8.44, 8.48-8.49, 8.52, 9.22, 10.20, 10.31, 10.33, 11.8, 11.54, 12.28-12.29, 12.31, 19.7, 19.12, 19.38, 20.19 (1st cent. CE - 1st cent. CE)

2.23. Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. 2.24. But Jesus didn't trust himself to them, because he knew everyone 2.25. and because he didn't need for anyone to testify concerning man; for he himself knew what was in man. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 3.9. Nicodemus answered him, "How can these things be? 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples) 4.3. he left Judea, and departed into Galilee. 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 7.1. After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 7.13. Yet no one spoke openly of him for fear of the Jews. 7.20. The multitude answered, "You have a demon! Who seeks to kill you? 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 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. 8.52. 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.' 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him? 10.31. Therefore Jews took up stones again to stone him. 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.54. Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again. 12.29. The multitude therefore, who stood by and heard it, said that it had thundered. Others said, "An angel has spoken to him. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 19.7. The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.38. After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you.
22. New Testament, Luke, 1.20, 1.33-1.35, 1.39-1.52, 3.7-3.9, 3.22, 4.31-4.41, 6.19-6.20, 7.18-7.23, 7.49, 8.2, 8.11-8.15, 8.25-8.39, 8.56, 9.9, 9.11, 9.35-9.44, 10.11-10.13, 10.17, 10.21, 11.2-11.4, 11.8-11.10, 11.13, 11.15-11.32, 11.34-11.49, 12.1, 12.8-12.12, 13.11, 13.17, 16.18, 18.24-18.30, 18.43, 19.40, 19.48, 20.26, 21.38, 24.21, 24.34 (1st cent. CE - 1st cent. CE)

1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 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. 1.39. Mary arose in those days and went into the hill country with haste, into a city of Judah 1.40. and entered into the house of Zacharias and greeted Elizabeth. 1.41. It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.43. Why am I so favored, that the mother of my Lord should come to me? 1.44. For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy! 1.45. Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord! 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 3.7. He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 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. 4.31. 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. 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. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 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; 8.11. Now the parable is this: The seed is the word of God. 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. 8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 8.14. That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. 8.15. That in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and bring forth fruit with patience. 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. 8.56. Her parents were amazed, but he charged them to tell no one what had been done. 9.9. Herod said, "John I beheaded, but who is this, about whom I hear such things?" He sought to see him. 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. 9.35. 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. 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. 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name! 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 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. 11.23. He that is not with me is against me. He who doesn't gather with me scatters. 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. 11.27. It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said to him, "Blessed is the womb that bore you, and the breasts which nursed you! 11.28. But he said, "On the contrary, blessed are those who hear the word of God, and keep it. 11.29. When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet. 11.30. For even as Jonah became a sign to the Ninevites, so will also the Son of Man be to this generation. 11.31. The Queen of the South will rise up in the judgment with the men of this generation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here. 11.32. The men of Nineveh will stand up in the judgment with this generation, and will condemn it: for they repented at the preaching of Jonah, and behold, one greater than Jonah is here. 11.34. The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of light; but when it is evil, your body also is full of darkness. 11.35. Therefore see whether the light that is in you isn't darkness. 11.36. If therefore your whole body is full of light, having no part dark, it will be wholly full of light, as when the lamp with its bright shining gives you light. 11.37. Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table. 11.38. When the Pharisee saw it, he marveled that he had not first washed himself before dinner. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.45. One of the lawyers answered him, "Teacher, in saying this you insult us also. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 11.49. Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute 12.1. Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, "Beware of the yeast of the Pharisees, which is hypocrisy. 12.8. I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; 12.9. but he who denies me in the presence of men will be denied in the presence of the angels of God. 12.10. Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 12.12. for the Holy Spirit will teach you in that same hour what you must say. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God. 18.26. Those who heard it said, "Then who can be saved? 18.27. But he said, "The things which are impossible with men are possible with God. 18.28. Peter said, "Look, we have left everything, and followed you. 18.29. He said to them, "Most assuredly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for the Kingdom of God's sake 18.30. who will not receive many times more in this time, and in the world to come, eternal life. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 19.40. He answered them, "I tell you that if these were silent, the stones would cry out. 19.48. They couldn't find what they might do, for all the people hung on to every word that he said. 20.26. They weren't able to trap him in his words before the people. They marveled at his answer, and were silent. 21.38. All the people came early in the morning to him in the temple to hear him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!
23. New Testament, Mark, 1.11, 1.22-1.28, 1.32-1.39, 3.9, 3.22-3.30, 4.13-4.20, 4.41, 5.1-5.20, 7.25-7.35, 8.29, 9.1, 9.7, 9.14-9.29, 9.32-9.34, 10.11-10.12, 10.23-10.31, 10.46, 16.9, 16.14 (1st cent. CE - 1st cent. CE)

1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 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. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.36. Simon and those who were with him followed after him; 1.37. and they found him, and told him, "Everyone is looking for you. 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 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. 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.14. The farmer sows the word. 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. 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.18. Others are those who are sown among the thorns. These are those who have heard the word 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.20. These are those which were sown on the good ground: such as hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times. 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 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. 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. 7.32. They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.34. Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened! 7.35. Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to 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. 9.32. But they didn't understand the saying, and were afraid to ask him. 9.33. He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way? 9.34. But they were silent, for they had disputed one with another on the way about who was the greatest. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 16.9. Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. 16.14. Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen.
24. New Testament, Matthew, 3.7-3.12, 3.17, 4.24, 5.32, 7.21-7.22, 7.28-7.29, 8.16, 8.19-8.22, 8.27-8.33, 9.27, 9.32-9.34, 11.2-11.6, 11.25, 12.22-12.35, 12.38-12.42, 15.31, 16.17, 17.5, 17.14-17.21, 19.9, 19.12, 19.27-19.30, 21.20, 23.1-23.36, 26.25, 26.64, 27.19 (1st cent. CE - 1st cent. CE)

3.7. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Therefore bring forth fruit worthy of repentance! 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 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?' 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 7.29. for he taught them with authority, and not like the scribes. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.19. A scribe came, and said to him, "Teacher, I will follow you wherever you go. 8.20. Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head. 8.21. Another of his disciples said to him, "Lord, allow me first to go and bury my father. 8.22. But Jesus said to him, "Follow me, and leave the dead to bury their own dead. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 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. 9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David! 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 9.33. When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel! 9.34. But the Pharisees said, "By the prince of the demons, he casts out demons. 11.2. Now when John heard in the prison the works of Christ, he sent two of his disciples 11.3. and said to him, "Are you he who comes, or should we look for another? 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. 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. 11.6. Blessed is he who finds no occasion for stumbling in me. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 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. 12.33. Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 12.34. You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. 12.35. The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 15.31. so that the multitude wondered when they saw the mute speaking, injured whole, lame walking, and blind seeing -- and they glorified the God of Israel. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 17.21. But this kind doesn't go out except by prayer and fasting. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 19.27. Then Peter answered, "Behold, we have left everything, and followed you. What then will we have? 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 19.30. But many will be last who are first; and first who are last. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 23.1. Then Jesus spoke to the multitudes and to his disciples 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.3. All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. 23.4. For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them. 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments 23.6. and love the place of honor at feasts, the best seats in the synagogues 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 23.11. But he who is greatest among you will be your servant. 23.12. Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted. 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.16. Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 23.23. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 23.24. You blind guides, who strain out a gnat, and swallow a camel! 23.25. Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 23.27. Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness. 23.28. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity. 23.29. Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 23.31. Therefore you testify to yourselves that you are sons of those who killed the prophets. 23.32. Fill up, then, the measure of your fathers. 23.33. You serpents, you offspring of vipers, how will you escape the judgment of Gehenna? 23.34. Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 23.36. Most assuredly I tell you, all these things will come upon this generation. 26.25. Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?"He said to him, "You said it. 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky. 27.19. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him.
25. Ps.-Philo, Biblical Antiquities, 60.2 (1st cent. CE - 2nd cent. CE)

26. Philostratus The Athenian, Life of Apollonius, 4.10, 4.21 (2nd cent. CE

4.10. With such harangues as these he knit together the people of Smyrna; but when the plague began to rage in Ephesus, and no remedy sufficed to check it, they sent a deputation to Apollonius, asking him to become physician of their infirmity; and he thought that he ought not to postpone his journey, but said: Let us go. And forthwith he was in Ephesus, performing the same feat, I believe, as Pythagoras, who was in Thurii and Metapontum at one and the same moment. He therefore called together the Ephesians, and said: Take courage, for I will today put a stop to the course of the disease. And with these words he led the population entire to the theater, where the image of the Averting god has been set up. And there he saw what seemed an old mendicant artfully blinking his eyes as if blind, as he carried a wallet and a crust of bread in it; and he was clad in rags and was very squalid of countece. Apollonius therefore ranged the Ephesians around him and said: Pick up as many stones as you can and hurl them at this enemy of the gods. Now the Ephesians wondered what he meant, and were shocked at the idea of murdering a stranger so manifestly miserable; for he was begging and praying them to take mercy upon him. Nevertheless Apollonius insisted and egged on the Ephesians to launch themselves on him and not let him go. And as soon as some of them began to take shots and hit him with their stones, the beggar who had seemed to blink and be blind, gave them all a sudden glance and his eyes were full of fire. Then the Ephesians recognized that he was a demon, and they stoned him so thoroughly that their stones were heaped into a great cairn around him. After a little pause Apollonius bade them remove the stones and acquaint themselves with the wild animal they had slain. When therefore they had exposed the object which they thought they had thrown their missiles at, they found that he had disappeared and instead of him there was a hound who resembled in form and look a Molossian dog, but was in size the equal of the largest lion; there he lay before their eyes, pounded to a pulp by their stones and vomiting foam as mad dogs do. Accordingly the statue of the Averting god, Heracles, has been set up over the spot where the ghost was slain. 4.21. And he is said to have rebuked the Athenians for their conduct of the festival of Dionysus, which they hold at the season of the month Anthesterion. For when he saw them flocking to the theater he imagined that the were going to listen to solos and compositions in the way of processional and rhythmic hymns, such as are sung in comedies and tragedies; but when he heard them dancing lascivious jigs to the rondos of a pipe, and in the midst of the sacred epic of Orpheus striking attitudes as the Hours, or as nymphs, or as bacchants, he set himself to rebuke their proceedings and said: Stop dancing away the reputations of the victors of Salamis as well as of many other good men deported this life. For if indeed this were a Lacedaemonian form of dance, I would say, “Bravo, soldiers; for you are training yourselves for war, and I will join in your dance'; but as it is a soft dance and one of effeminate tendency, what am I to say of your national trophies? Not as monuments of shame to the Medians or Persians, but to your own shame they will have been raised, should you degenerate so much from those who set them up. And what do you mean by your saffron robes and your purple and scarlet raiment? For surely the Acharnians never dressed themselves up in this way, nor ever the knights of Colonus rode in such garb. A woman commanded a ship from Caria and sailed against you with Xerxes, and about her there was nothing womanly, but she wore the garb and armor of a man; but you are softer than the women of Xerxes' day, and you are dressing yourselves up to your own despite, old and young and striplings alike, all those who of old flocked to the shrine of Agraulus in order to swear to die in battle on behalf of the fatherland. And now it seems that the same people are ready to swear to become bacchants and don the thyrsus in behalf of their country; and no one bears a helmet, but disguised as female harlequins, to use the phrase of Euripides, they shine in shame alone. Nay more, I hear that you turn yourselves into winds, and wave your skirts, and pretend that you are ships bellying their sails aloft. But surely you might at least have some respect for the winds that were your allies and once blew mightily to protect you, instead of turning Boreas who was your patron, and who of all the winds is the most masculine, into a woman; for Boreas would never have become the lover of Oreithya, if he had seen her executing, like you, a skirt dance.
27. Diogenes Laertius, Lives of The Philosophers, 7.45 (3rd cent. CE - 3rd cent. CE)

7.45. The study of syllogisms they declare to be of the greatest service, as showing us what is capable of yielding demonstration; and this contributes much to the formation of correct judgements, and their arrangement and retention in memory give a scientific character to our conception of things.An argument is in itself a whole containing premisses and conclusion, and an inference (or syllogism) is an inferential argument composed of these. Demonstration is an argument inferring by means of what is better apprehended something less clearly apprehended.A presentation (or mental impression) is an imprint on the soul: the name having been appropriately borrowed from the imprint made by the seal upon the wax.
28. Origen, Against Celsus, 1.68 (3rd cent. CE - 3rd cent. CE)

1.68. But after this, Celsus, having a suspicion that the great works performed by Jesus, of which we have named a few out of a great number, would be brought forward to view, affects to grant that those statements may be true which are made regarding His cures, or His resurrection, or the feeding of a multitude with a few loaves, from which many fragments remained over, or those other stories which Celsus thinks the disciples have recorded as of a marvellous nature; and he adds: Well, let us believe that these were actually wrought by you. But then he immediately compares them to the tricks of jugglers, who profess to do more wonderful things, and to the feats performed by those who have been taught by Egyptians, who in the middle of the market-place, in return for a few obols, will impart the knowledge of their most venerated arts, and will expel demons from men, and dispel diseases, and invoke the souls of heroes, and exhibit expensive banquets, and tables, and dishes, and dainties having no real existence, and who will put in motion, as if alive, what are not really living animals, but which have only the appearance of life. And he asks, Since, then, these persons can perform such feats, shall we of necessity conclude that they are 'sons of God,' or must we admit that they are the proceedings of wicked men under the influence of an evil spirit? You see that by these expressions he allows, as it were, the existence of magic. I do not know, however, if he is the same who wrote several books against it. But, as it helped his purpose, he compares the (miracles) related of Jesus to the results produced by magic. There would indeed be a resemblance between them, if Jesus, like the dealers in magical arts, had performed His works only for show; but now there is not a single juggler who, by means of his proceedings, invites his spectators to reform their manners, or trains those to the fear of God who are amazed at what they see, nor who tries to persuade them so to live as men who are to be justified by God. And jugglers do none of these things, because they have neither the power nor the will, nor any desire to busy themselves about the reformation of men, inasmuch as their own lives are full of the grossest and most notorious sins. But how should not He who, by the miracles which He did, induced those who beheld the excellent results to undertake the reformation of their characters, manifest Himself not only to His genuine disciples, but also to others, as a pattern of most virtuous life, in order that His disciples might devote themselves to the work of instructing men in the will of God, and that the others, after being more fully instructed by His word and character than by His miracles, as to how they were to direct their lives, might in all their conduct have a constant reference to the good pleasure of the universal God? And if such were the life of Jesus, how could any one with reason compare Him with the sect of impostors, and not, on the contrary, believe, according to the promise, that He was God, who appeared in human form to do good to our race?
29. Nonnus, Dionysiaca, 21.162, 25.529, 29.274 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
accuser, the Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
afflict/afflictions Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
amulets Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
angels, michael Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 35
anthesteria Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
antiquity, late antiquity Bernabe et al., Redefining Dionysos (2013) 476
antiquity Bernabe et al., Redefining Dionysos (2013) 476
apocalyptic literature, and book of daniel Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
apocalyptic literature, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
apollonius of tyana Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
apology, apologetics, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
ares Bernabe et al., Redefining Dionysos (2013) 476
aretus Bernabe et al., Redefining Dionysos (2013) 476
asc (altered state of consciousness) Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
astronomy, astrology, as angelic teaching Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
bacchants, bacchae, bacchai Bernabe et al., Redefining Dionysos (2013) 476
beelzebub Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 50
beelzebul Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 162; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
beroë Bernabe et al., Redefining Dionysos (2013) 476
bethesda Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
blasphemy Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 162
burial Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 35
christ, and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
clement of alexandria Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
corpse defilement Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 126
cosmology, ancient greek cosmologies Esler, The Early Christian World (2000) 9
crates, map-making Esler, The Early Christian World (2000) 9
culture, ancient mediterranean Esler, The Early Christian World (2000) 9
culture, cultural difference Esler, The Early Christian World (2000) 9
curses Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34, 54
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54, 117, 132
dancing Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
david (king) Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 257
deaf/deafness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 132
death Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
deliver/deliverance Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 117
delphi Levison, Filled with the Spirit (2009) 321
demon, demoniac, demons Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 162
demon, demonic Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
demonology, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
demons, and heretics Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
devil Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 35
dionysia Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
dionysos, dionysos bacchos Bernabe et al., Redefining Dionysos (2013) 476
dionysos, miracles Bernabe et al., Redefining Dionysos (2013) 476
dionysos Bernabe et al., Redefining Dionysos (2013) 476
disciples/discipleship Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 132
doubt Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 238
dreams Levison, Filled with the Spirit (2009) 321
emmanuel Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
empson, w. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 126
enochic literary tradition, place of book of dreams in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
eschatological judge Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 172
eschatology, eschatological, belonging to the end-of-days, messianic age Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 172
evohé εὐαί, εὐαἵ, εὐοἷ Bernabe et al., Redefining Dionysos (2013) 476
exorcise, exorcism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
exorcism, methods of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 257
exorcism, traditions of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 257
exorcism Levison, Filled with the Spirit (2009) 321; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 162; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34, 132
expulsion Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
fairclough, n. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 66
fixity Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 346
forgive/forgiveness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
god, most high Levison, Filled with the Spirit (2009) 321
good and evil Levison, Filled with the Spirit (2009) 321
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 238
harmonization Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343, 346
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54, 117, 132
healers, healing Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
heavenly host, angels, angelic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 172
heavenly thrones Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 172
homeric Bernabe et al., Redefining Dionysos (2013) 476
honour (and shame), jesusacquired honour in luke Esler, The Early Christian World (2000) 217
hymenaios Bernabe et al., Redefining Dionysos (2013) 476
idolatry, as linked to fallen angels and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
illness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
impurity, moral Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
impurity Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
incantations Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 66, 257; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 132
initiation, initiatory rites Bernabe et al., Redefining Dionysos (2013) 476
inspiration Levison, Filled with the Spirit (2009) 321
intention Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343
intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
isis, and marriage, goddess of Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 50
isis, cruel punishments of Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 50
ivy Bernabe et al., Redefining Dionysos (2013) 476
jesus, as healer/exorcist Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54, 132
jesus, failure of his messianic enterprise vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 172
jesus, lukes story of Esler, The Early Christian World (2000) 217
jesus, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
jesus Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
jesus christ, in luke-acts Levison, Filled with the Spirit (2009) 321
jesus of nazareth Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
jew/jewish, literature/ authors' "151.0_321.0@law, god's" Levison, Filled with the Spirit (2009) 321
king/βασιλεύς/kingdom/βασιλεία Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
kingdom of god/heaven, sons of the kingdom Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 162
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
lazarus Bernabe et al., Redefining Dionysos (2013) 476
letters/epistles Allison, 4 Baruch (2018) 344
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
literature Levison, Filled with the Spirit (2009) 321
luke, as historian Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
lycurgus Bernabe et al., Redefining Dionysos (2013) 476
macarismos Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 50
magic, as angelic teaching Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
magic, magical Bernabe et al., Redefining Dionysos (2013) 476
magic/magical/magicians Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
magic Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 257
map-making, ancient mediterranean Esler, The Early Christian World (2000) 9
mark, apocryphal ending Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
mark Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
medicines/medical Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
medium Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
messiah, gods anointed, messiahship, messianic, davidic, kingly Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 162
messianic secret Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
miracle Allison, 4 Baruch (2018) 344
miracles, secret Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
miracles Bernabe et al., Redefining Dionysos (2013) 476; Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
morrheus Bernabe et al., Redefining Dionysos (2013) 476
multiple personalities Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
mute/muteness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 132
mysteries, mystery cults, bacchic, dionysiac Bernabe et al., Redefining Dionysos (2013) 476
mysteries, mystery cults, orphic Bernabe et al., Redefining Dionysos (2013) 476
narrative Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 346
new testament Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 50
noah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
origen Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 35
original/original text Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 346
orpheus Bernabe et al., Redefining Dionysos (2013) 476; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
orphism, orphic Bernabe et al., Redefining Dionysos (2013) 476
paean παιάν Bernabe et al., Redefining Dionysos (2013) 476
parallel Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 346
paralytic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 117
paul (saul) Levison, Filled with the Spirit (2009) 321
paul of tarsus Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
persecution Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
peter, simon Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 172
peter Levison, Filled with the Spirit (2009) 321
pharisees, in christian literature Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
pharisees Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
philosophy, and christianity Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
philostratus Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
photis, snares of Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 50
political, politics Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
possession Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
power Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
pray/prayers, of nabonidus ( Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
pray/prayers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54, 132
psychology Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
pythonic spirit Levison, Filled with the Spirit (2009) 321
q source Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
qumran Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
rebuke/ἐπιτιμάω/ רעג Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34, 35
resurrection Allison, 4 Baruch (2018) 344; Bernabe et al., Redefining Dionysos (2013) 476
revelation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 238
rituals Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
rome, roman Bernabe et al., Redefining Dionysos (2013) 476
sadducees Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
salamis Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
salvation Levison, Filled with the Spirit (2009) 321
satan, and fallen angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
satan, and seth-typhon Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 50
scale diseases Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
scribal, scribe Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
scribal memory Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343, 346
scribe Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343, 344, 346
secret, messianic Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
self-definition, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
semele Bernabe et al., Redefining Dionysos (2013) 476
seth-typhon, and ass, and magic Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 50
sick/sickness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54, 132
simon magus' Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 50
solomon Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 257; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
son of man, heavenly, also relating to jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 172
son of man (generic, man, born of woman), sons of man Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 162
son of man as relating to jesus vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 162
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 321
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 321
spirit, modes of presence, possessing Levison, Filled with the Spirit (2009) 321
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 321
spirit, speaking in (other) tongues spirit, evil Levison, Filled with the Spirit (2009) 321
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 162
spirits, evil Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34, 54
spirits, impure Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
spirits, unclean Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 117
spirits Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
spiritual Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
synoptic gospels, tradition, pre-synoptic v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 172
temple Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
text-interpretive Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
textual fluidity Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343
three days Allison, 4 Baruch (2018) 344
torah, revelation of Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
tradition, pharisaic Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
tradition Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343, 346
tragedy / tragic Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
transmission Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 346
unclean/uncleanness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34, 117
vine wood Bernabe et al., Redefining Dionysos (2013) 476
visions/vision accounts Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34, 35
war, warrior Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 54
watchers, the Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
wine Bernabe et al., Redefining Dionysos (2013) 476
woman Bernabe et al., Redefining Dionysos (2013) 476
women, vanity of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
word Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343, 346
word of god, work of Levison, Filled with the Spirit (2009) 321