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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 16.17


σημεῖα δὲ τοῖς πιστεύσασιν ἀκολουθήσει ταῦτα, ἐν τῶ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν, γλώσσαις λαλήσουσινThese signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages;


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

34 results
1. Hebrew Bible, Deuteronomy, 8.14-8.16 (9th cent. BCE - 3rd cent. BCE)

8.14. וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת־יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 8.15. הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃ 8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃ 8.14. then thy heart be lifted up, and thou forget the LORD thy God, who brought thee forth out of the land of Egypt, out of the house of bondage;" 8.15. who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;" 8.16. who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;"
2. Hebrew Bible, Exodus, 14.31, 32.1-32.7 (9th cent. BCE - 3rd cent. BCE)

14.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃ 32.1. וְעַתָּה הַנִּיחָה לִּי וְיִחַר־אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל׃ 32.1. וַיַּרְא הָעָם כִּי־בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן־הָהָר וַיִּקָּהֵל הָעָם עַל־אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃ 32.2. וַיִּקַּח אֶת־הָעֵגֶל אֲשֶׁר עָשׂוּ וַיִּשְׂרֹף בָּאֵשׁ וַיִּטְחַן עַד אֲשֶׁר־דָּק וַיִּזֶר עַל־פְּנֵי הַמַּיִם וַיַּשְׁקְ אֶת־בְּנֵי יִשְׂרָאֵל׃ 32.2. וַיֹּאמֶר אֲלֵהֶם אַהֲרֹן פָּרְקוּ נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵי נְשֵׁיכֶם בְּנֵיכֶם וּבְנֹתֵיכֶם וְהָבִיאוּ אֵלָי׃ 32.3. וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה וְעַתָּה אֶעֱלֶה אֶל־יְהוָה אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם׃ 32.3. וַיִּתְפָּרְקוּ כָּל־הָעָם אֶת־נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם וַיָּבִיאוּ אֶל־אַהֲרֹן׃ 32.4. וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 32.5. וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַיהוָה מָחָר׃ 32.6. וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת וַיַּגִּשׁוּ שְׁלָמִים וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק׃ 32.7. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם׃ 14.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses." 32.1. And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him: ‘Up, make us a god who shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.’" 32.2. And Aaron said unto them: ‘Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.’" 32.3. And all the people broke off the golden rings which were in their ears, and brought them unto Aaron." 32.4. And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf; and they said: ‘This is thy god, O Israel, which brought thee up out of the land of Egypt.’" 32.5. And when Aaron saw this, he built an altar before it; and Aaron made proclamation, and said: ‘To-morrow shall be a feast to the LORD.’" 32.6. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to make merry." 32.7. And the LORD spoke unto Moses: ‘Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have dealt corruptly;"
3. Hebrew Bible, Genesis, 49, 3 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Numbers, 21.6-21.9 (9th cent. BCE - 3rd cent. BCE)

21.6. וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃ 21.7. וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃ 21.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃ 21.9. וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃ 21.6. And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died." 21.7. And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people." 21.8. And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’" 21.9. And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived."
5. Hebrew Bible, Psalms, 90.13, 96.5, 98.1-98.3, 98.6, 98.8-98.9 (9th cent. BCE - 3rd cent. BCE)

90.13. שׁוּבָה יְהוָה עַד־מָתָי וְהִנָּחֵם עַל־עֲבָדֶיךָ׃ 96.5. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃ 98.1. מִזְמוֹר שִׁירוּ לַיהוָה שִׁיר חָדָשׁ כִּי־נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה־לּוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ׃ 98.2. הוֹדִיעַ יְהוָה יְשׁוּעָתוֹ לְעֵינֵי הַגּוֹיִם גִּלָּה צִדְקָתוֹ׃ 98.6. בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ יְהוָה׃ 90.13. Return, O LORD; how long? And let it repent Thee concerning Thy servants." 96.5. For all the gods of the peoples are things of nought; But the LORD made the heavens." 98.1. A Psalm. O sing unto the LORD a new song; For He hath done marvellous things; His right hand, and His holy arm, hath wrought salvation for Him." 98.2. The LORD hath made known His salvation; His righteousness hath He revealed in the sight of the nations." 98.6. With trumpets and sound of the horn Shout ye before the King, the LORD."
6. Hebrew Bible, Isaiah, 35.5-35.6 (8th cent. BCE - 5th cent. BCE)

35.5. אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים וְאָזְנֵי חֵרְשִׁים תִּפָּתַחְנָה׃ 35.6. אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם כִּי־נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה׃ 35.5. Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped." 35.6. Then shall the lame man leap as a hart, And the tongue of the dumb shall sing; For in the wilderness shall waters break out, And streams in the desert."
7. Hebrew Bible, Jeremiah, 36.24 (8th cent. BCE - 5th cent. BCE)

36.24. וְלֹא פָחֲדוּ וְלֹא קָרְעוּ אֶת־בִּגְדֵיהֶם הַמֶּלֶךְ וְכָל־עֲבָדָיו הַשֹּׁמְעִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃ 36.24. Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words."
8. Anon., Didache, 7.1-7.3 (1st cent. CE - 2nd cent. CE)

9. New Testament, 1 John, 2.27 (1st cent. CE - 1st cent. CE)

2.27. As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him.
10. New Testament, 1 Corinthians, 2.12, 9.7, 9.19-9.20, 10.14-10.21, 12.3, 15.25-15.26, 16.23 (1st cent. CE - 1st cent. CE)

2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 9.7. What soldier ever serves athis own expense? Who plants a vineyard, and doesn't eat of its fruit?Or who feeds a flock, and doesn't drink from the flock's milk? 9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 10.14. Therefore, my beloved, flee fromidolatry. 10.15. I speak as to wise men. Judge what I say. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 16.23. The grace of the Lord Jesus Christ be with you.
11. New Testament, 1 Thessalonians, 5.28 (1st cent. CE - 1st cent. CE)

5.28. The grace of our Lord Jesus Christ be with you. Amen.
12. New Testament, 1 Timothy, 5.13 (1st cent. CE - 1st cent. CE)

5.13. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not.
13. New Testament, 2 Corinthians, 11.4, 13.13 (1st cent. CE - 1st cent. CE)

14. New Testament, 2 Thessalonians, 3.11, 3.18 (1st cent. CE - 1st cent. CE)

3.11. For we hear of some who walk among you in rebellion, who don't work at all, but are busybodies. 3.18. The grace of our Lord Jesus Christ be with you all. Amen.
15. New Testament, Acts, 2.4, 2.33, 2.38, 8.15, 8.17, 8.19, 10.47, 12.25, 14.11, 15.24, 16.2, 19.2, 19.18-19.19, 22.3, 22.25-22.27, 28.3-28.6 (1st cent. CE - 2nd cent. CE)

2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 12.25. Barnabas and Saul returned to Jerusalem, when they had fulfilled their service, also taking with them John whose surname was Mark. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men! 15.24. Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; 16.2. The brothers who were at Lystra and Iconium gave a good testimony about him. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 19.18. 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. 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 22.25. When they had tied him up with thongs, Paul asked the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and not found guilty? 22.26. When the centurion heard it, he went to the commanding officer and told him, "Watch what you are about to do, for this man is a Roman! 28.3. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4. When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live. 28.5. However he shook off the creature into the fire, and wasn't harmed. 28.6. But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god.
16. New Testament, Apocalypse, 9.20 (1st cent. CE - 1st cent. CE)

9.20. The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk.
17. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)

18. New Testament, Philemon, 25 (1st cent. CE - 1st cent. CE)

19. New Testament, Galatians, 3.2, 3.4-3.5, 3.14, 6.18 (1st cent. CE - 1st cent. CE)

3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 6.18. The grace of our Lord Jesus Christ be with your spirit,brothers. Amen.
20. New Testament, Hebrews, 2.4 (1st cent. CE - 1st cent. CE)

2.4. God also bearing witness with them, both by signs and wonders, and by various works of power, and by gifts of the Holy Spirit, according to his own will?
21. New Testament, Philippians, 3.2, 4.23 (1st cent. CE - 1st cent. CE)

3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 4.23. The grace of the Lord Jesus Christ be with you all. Amen.
22. New Testament, Romans, 15.18, 16.23, 16.25-16.27 (1st cent. CE - 1st cent. CE)

15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
23. New Testament, John, 1.6, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 3.14, 3.15, 5.46, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.53, 7.53-8.11, 19.34, 19.35, 20.22, 20.23, 20.30, 20.31 (1st cent. CE - 1st cent. CE)

1.6. There came a man, sent from God, whose name was John.
24. New Testament, Luke, 8.2, 9.10-9.17, 10.19, 24.1-24.12, 24.34-24.53 (1st cent. CE - 1st cent. CE)

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; 9.10. The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida. 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.12. The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place. 9.13. But he said to them, "You give them something to eat."They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people. 9.14. For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each. 9.15. They did so, and made them all sit down. 9.16. He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.17. They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 24.2. They found the stone rolled away from the tomb. 24.3. They entered in, and didn't find the Lord Jesus' body. 24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.8. They remembered his words 24.9. returned from the tomb, and told all these things to the eleven, and to all the rest. 24.10. Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. 24.11. These words seemed to them to be nonsense, and they didn't believe them. 24.12. But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened. 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have. 24.40. When he had said this, he showed them his hands and his feet. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 24.52. They worshiped him, and returned to Jerusalem with great joy 24.53. and were continually in the temple, praising and blessing God. Amen.
25. New Testament, Mark, 1.15, 1.21-1.28, 1.34, 2.5, 3.2, 3.10, 3.14, 5.18, 5.23, 5.34, 6.5, 6.7, 6.30, 6.32-6.44, 9.19, 9.23-9.24, 9.30, 9.38, 10.52, 16.1-16.16, 16.18-16.20 (1st cent. CE - 1st cent. CE)

1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.34. 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. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 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. 9.23. 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! 9.30. They went out from there, and passed through Galilee. He didn't want anyone to know it. 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 16.1. When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. 16.2. Very early on the first day of the week, they came to the tomb when the sun had risen. 16.3. They were saying among themselves, "Who will roll away the stone from the door of the tomb for us? 16.4. for it was very big. Looking up, they saw that the stone was rolled back. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.' 16.8. They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid. 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. 16.10. She went and told those who had been with him, as they mourned and wept. 16.11. When they heard that he was alive, and had been seen by her, they disbelieved. 16.12. After these things he was revealed in another form to two of them, as they walked, on their way into the country. 16.13. They went away and told it to the rest. They didn't believe them, either. 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. 16.15. He said to them, "Go into all the world, and preach the gospel to the whole creation. 16.16. He who believes and is baptized will be saved; but he who disbelieves will be condemned. 16.18. they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover. 16.19. So then the Lord Jesus, after he had spoken to them, was received up into heaven, and sat down at the right hand of God. 16.20. They went out, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.
26. New Testament, Matthew, 4.5-4.7, 14.13-14.21, 16.19, 17.20, 18.18, 28.9-28.20 (1st cent. CE - 1st cent. CE)

4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 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. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 28.9. As they went to tell his disciples, behold, Jesus met them, saying, "Rejoice!"They came and took hold of his feet, and worshiped him. 28.10. Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me. 28.11. Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened. 28.12. When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers 28.13. saying, "Say that his disciples came by night, and stole him away while we slept. 28.14. If this comes to the governor's ears, we will persuade him and make you free of worry. 28.15. So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day. 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
27. Plutarch, Alexander The Great, 2.8 (1st cent. CE - 2nd cent. CE)

28. Clement of Alexandria, Excerpts From Theodotus, 76.2 (2nd cent. CE - 3rd cent. CE)

29. Hippolytus, Refutation of All Heresies, 5.15 (2nd cent. CE - 3rd cent. CE)

5.15. These are the statements which the patrons of the Sethian doctrines make, as far as it is possible to declare in a few words. Their system, however, is made up (of tenets) from natural (philosophers), and of expressions uttered in reference to different other subjects; and transferring (the sense of) these to the Eternal Logos, they explain them as we have declared. But they assert likewise that Moses confirms their doctrine when he says, Darkness, and mist, and tempest. These, (the Sethian) says, are the three principles (of our system); or when he states that three were born in paradise - Adam, Eve, the serpent; or when he speaks of three (persons, namely) Cain, Abel, Seth; and again of three (others)- Shem, Ham, Japheth; or when he mentions three patriarchs - Abraham, Isaac, Jacob; or when he speaks of the existence of three days before sun and moon; or when he mentions three laws- prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: of every tree that is in paradise you may freely eat; but of the tree of the knowledge of good and evil you may not eat. But in the passage, Come forth from your land and from your kindred, and hither into a land which I shall show you, this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: You shall not commit adultery, you shall not kill, you shall not steal; for a penalty is awarded to each of these acts of wickedness. The entire system of their doctrine, however, is (derived) from the ancient theologians Musaeus, and Linus, and Orpheus, who elucidates especially the ceremonies of initiation, as well as the mysteries themselves. For their doctrine concerning the womb is also the tenet of Orpheus; and the (idea of the) navel, which is harmony, is (to be found) with the same symbolism attached to it in the Bacchanalian orgies of Orpheus. But prior to the observance of the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these orgies have been celebrated and handed down to men in Phlium of Attica. For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium the orgies of her denominated the Great (Mother). There is, however, a portico in this (city), and on the portico is inscribed a representation, (visible) up to the present day, of all the words which are spoken (on such occasions). Many, then, of the words inscribed upon that portico are those respecting which Plutarch institutes discussions in his ten books against Empedocles. And in the greater number of these books is also drawn the representation of a certain aged man, grey-haired, winged, having his pudendum erectum, pursuing a retreating woman of azure color. And over the aged man is the inscription phaos ruentes, and over the woman pereeµphicola . But phaos ruentes appears to be the light (which exists), according to the doctrine of the Sethians, and phicola the darkish water; while the space in the midst of these seems to be a harmony constituted from the spirit that is placed between. The name, however, of phaos ruentes manifests, as they allege, the flow from above of the light downwards. Wherefore one may reasonably assert that the Sethians celebrate rites among themselves, very closely bordering upon those orgies of the Great (Mother which are observed among) the Phliasians. And the poet likewise seems to bear his testimony to this triple division, when he remarks, And all things have been triply divided, and everything obtains its (proper) distinction; that is, each member of the threefold division has obtained (a particular) capacity. But now, as regards the tenet that the subjacent water below, which is dark, ought, because the light has set (over it), to convey upwards and receive the spark borne clown from (the light) itself; in the assertion of this tenet. I say, the all-wise Sethians appear to derive (their opinion) from Homer: - By earth I swore, and yon broad Heaven above, And Stygian stream beneath, the weightiest oath of solemn power, to bind the blessed gods. That is, according to Homer, the gods suppose water to be loathsome and horrible. Now, similar to this is the doctrine of the Sethians, which affirms (water) to be formidable to the mind.
30. Hippolytus, Apostolic Tradition, 21.10 (2nd cent. CE - 3rd cent. CE)

31. Irenaeus, Refutation of All Heresies, 5.12-5.15, 5.17-5.18 (2nd cent. CE - 3rd cent. CE)

5.12. This is the diversified wisdom of the Peratic heresy, which it is difficult to declare in its entirety, so intricate is it on account of its seeming to consist of the astrological art.' As far forth, then, as this is possible, we shall briefly explain the whole force of this (heresy). In order, however, that we may by a compendious statement elucidate the entire doctrine of these persons, it appears expedient to subjoin the following observations. According to them, the universe is Father, Son, (and) Matter; (but) each of these three has endless capacities in itself. Intermediate, then, between the Matter and the Father sits the Son, the Word, the Serpent, always being in motion towards the unmoved Father, and (towards) Matter itself in motion. And at one time he is turned towards the Father, and receives the powers into his own person; but at another time takes up these powers, and is turned towards Matter. And Matter, (though) devoid of attribute, and being unfashioned, moulds (into itself) forms from the Son which the Son moulded from the Father. But the Son derives shape from the Father after a mode ineffable, and unspeakable, and unchangeable; (that is,) in such a manner as Moses says that tire colors of the conceived (cattle) flowed from the rods which were fixed in the drinking-troughs. And in like manner, again, that capacities flowed also from the Son into Matter, similarly to the power in reference to conception which came from the rods upon the conceived (cattle). And the difference of colors, and the dissimilarity which flowed from the rods through the waters upon the sheep, is, he says, the difference of corruptible and incorruptible generation. As, however, one who paints from nature, though he takes nothing away from animals, transfers by his pencil all forms to the canvas; so the Son, by a power which belongs to himself, transfers paternal marks from the Father into Matter. All the paternal marks are here, and there are not any more. For if any one, he says, of those (beings) which are here will have strength to perceive that he is a paternal mark transferred hither from above, (and that he is) incarnate - just as by the conception resulting from the rod a something white is produced - he is of the same substance altogether with the Father in heaven, and returns there. If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, your Father which is in heaven, he alludes to that one from whom the Son deriving his characteristics has transferred them hither. When, however, (Jesus) remarks, Your father is a murderer from the beginning, he alludes to the Ruler and Demiurge of matter, who, appropriating the marks delivered from the Son, generated him here who from the beginning was a murderer, for his work causes corruption and death. No one, then, he says, can be saved or return (into heaven) without the Son, and the Son is the Serpent. For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: I am the door. And he transfers (those marks), he says, to those who close the eyelid, as the naphtha drawing the fire in every direction towards itself; nay rather, as the magnet (attracting) the iron and not anything else, or just as the backbone of the sea falcon, the gold and nothing else, or as the chaff is led by the amber. In this manner, he says, is the portrayed, perfect, and con-substantial genus drawn again from the world by the Serpent; nor does he (attract) anything else, as it has been sent down by him. For a proof of this, they adduce the anatomy of the brain, assimilating, from the fact of its immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being of the form of (the head of) a serpent. And they allege that this (cerebellum), by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving substance emanating from the vaulted chamber (in which the brain is embedded). And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as the Son does, to matter; or, in other words, the seeds and the genera of the things produced according to the flesh flow along into the spinal marrow. Employing this exemplar, (the heretics) seem to adroitly introduce their secret mysteries, which are delivered in silence. Now it would be impious for us to declare these; yet it is easy to form an idea of them, by reason of the many statements that have been made. 5.13. But since I consider that I have plainly explained the Peratic heresy, and by many (arguments) have rendered evident (a system that hitherto) has always escaped notice, and is altogether a tissue of fable, and one that disguises its own peculiar venom, it seems expedient to advance no further statement beyond those already put forward; for the opinions propounded by (the heretics) themselves are sufficient for their own condemnation. 5.14. Let us then see what the Sithians affirm. To these it appears that there are three definite principles of the universe, and that each of these principles possesses infinite powers. And when they speak of powers let him that hears take into account that they make this statement. Everything whatsoever you discern by an act of intelligence, or also omit (to discern) as not being understood, this by nature is fitted to become each of the principles, as in the human soul every art whatsoever which is made the subject of instruction. Just for instance, he says, this child will be a musician, having waited the requisite time for (acquiring a knowledge of) the harp; or a geometrician, (having previously undergone the necessary study for acquiring a knowledge) of geometry; (or) a grammarian, (after having sufficiently studied) grammar; (or) a workman, (having acquired a practical acquaintance) with a handicraftsman's business; and to one brought into contact with the rest of the arts a similar occurrence will take place. Now of principles, he says, the substances are light and darkness; and of these, spirit is intermediate without admixture. The spirit, however, is that which has its appointed place in the midst of darkness which is below, and light which is above. It is not spirit as a current of wind, or some gentle breeze that can be felt; but, as it were, some odour of ointment or of incense formed out of a compound. (It is) a subtle power, that insinuates itself by means of some impulsive quality in a fragrance, which is inconceivable and better than could be expressed by words. Since, however, light is above and darkness below, and spirit is intermediate in such a way as stated between these; and since light is so constituted, that, like a ray of the sun, it shines from above upon the underlying darkness; and again, since the fragrance of the spirit, holding an intermediate place, is extended and carried in every direction, as in the case of incense-offerings placed upon fire, we detect the fragrance that is being wafted in every direction: when, I say, there is a power of this description belonging unto the principles which are classified under three divisions, the power of spirit and light simultaneously exists in the darkness that is situated underneath them. But the darkness is a terrible water, into which light is absorbed and translated into a nature of the same description with spirit. The darkness, however, is not devoid of intelligence, but altogether reflective, and is conscious that, where the light has been abstracted from the darkness, the darkness remains isolated, invisible, obscure, impotent, inoperative, (and) feeble. Wherefore it is constrained, by all its reflection and understanding, to collect into itself the lustre and scintillation of light with the fragrance of the spirit. And it is possible to behold an image of the nature of these in the human countece; for instance, the pupil of the eye, dark from the subjacent humours, (but) illuminated with spirit. As, then, the darkness seeks after the splendour, that it may keep in bondage the spark, and may have perceptive power, so the light and spirit seek after the power that belongs to themselves, and strive to uprear, and towards each other to carry up their intermingled powers into the dark and formidable water lying underneath. But all the powers of the three originating principles, which are as regards number indefinitely infinite, are each according to its own substance reflective and intelligent, unnumbered in multitude. And since what are reflective and intelligent are numberless in multitude, while they continue by themselves, they are all at rest. If, however, power approaches power, the dissimilarity of (what is set in) juxtaposition produces a certain motion and energy, which are formed from the motion resulting from the concourse effected by the juxtaposition of the coalescing powers. For the concourse of the powers ensues, just like any mark of a seal that is impressed by means of the concourse correspondingly with (the seal) which prints the figure on the substances that are brought up (into contact with it). Since, therefore, the powers of the three principles are infinite in number, and from infinite powers (arise) infinite concourses, images of infinite seals are necessarily produced. These images, therefore, are the forms of the different sorts of animals. From the first great concourse, then, of the three principles, ensues a certain great form, a seal of heaven and earth. The heaven and the earth have a figure similar to the womb, having a navel in the midst; and if, he says, any one is desirous of bringing this figure under the organ of vision, let him artfully scrutinize the pregt womb of whatsoever animal he wishes, and he will discover an image of the heaven and the earth, and of the things which in the midst of all are unalterably situated underneath. (And so it is, that the first great concourse of the three principles) has produced such a figure of heaven and earth as is similar to a womb after the first coition. But, again, in the midst of the heaven and the earth have been generated infinite concourses of powers. And each concourse did not effect and fashion anything else than a seal of heaven and earth similar to a womb. But, again, in the earth, from the infinite seals are produced infinite crowds of various animals. But into all this infinity of the different animals under heaven is diffused and distributed, along with the light, the fragrance of the Spirit from above. From the water, therefore, has been produced a first-begotten originating principle, viz., wind, (which is) violent and boisterous, and a cause of all generation. For producing a sort of ferment in the waters, (the wind) uplifts waves out of the waters; and the motion of the waves, just as when some impulsive power of pregcy is the origin of the production of a man or mind, is caused when (the ocean), excited by the impulsive power of spirit, is propelled forward. When, however, this wave that has been raised out of the water by the wind, and rendered pregt in its nature, has within itself obtained the power, possessed by the female, of generation, it holds together the light scattered from above along with the fragrance of the spirit - that is, mind moulded in the different species. And this (light) is a perfect God, who from the unbegotten radiance above, and from the spirit, is borne down into human nature as into a temple, by the impulsive power of Nature, and by the motion of wind. And it is produced from water being commingled and blended with bodies as if it were a salt of existent things, and a light of darkness. And it struggles to be released from bodies, and is not able to find liberation and an egress for itself For a very diminutive spark, a severed splinter from above like the ray of a star, has been mingled in the much compounded waters of many (existences), as, says he, (David) remarks in a psalm. Every thought, then, and solicitude actuating the supernal light is as to how and in what manner mind may be liberated, by the death of the depraved and dark body, from the Father that is below, which is the wind that with noise and tumult uplifted the waves, and who generated a perfect mind his own Son; not, however, being his peculiar (offspring) substantially. For he was a ray (sent down) from above, from that perfect light, (and) was overpowered in the dark, and formidable, and bitter, and defiled water; and he is a luminous spirit borne down over the water. When, therefore, the waves that have been upreared from the waters have received within themselves the power of generation possessed by females, they contain, as a certain womb, in different species, the infused radiance, so as that it is visible in the case of all animals. But the wind, at the same time fierce and formidable, whirling along, is, in respect of its hissing sound, like a serpent. First, then, from the wind - that is, from the serpent - has resulted the originating principle of generation in the manner declared, all things having simultaneously received the principle of generation. After, then, the light and the spirit had been received, he says, into the polluted and baneful (and) disordered womb, the serpent - the wind of the darkness, the first-begotten of the waters - enters within and produces man, and the impure womb neither loves nor recognises any other form. The perfect Word of supernal light being therefore assimilated (in form) to the beast, (that is,) the serpent, entered into the defiled womb, having deceived (the womb) through the similitude of the beast itself, in order that (the Word) may loose the chains that encircle the perfect mind which has been begotten amidst impurity of womb by the primal offspring of water, (namely,) serpent, wind, (and) beast. This, he says, is the form of the servant, and this the necessity of the Word of God coming down into the womb of a virgin. But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs which were in that darkness. Nay, more than this was requisite; for after his entrance into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water. And it was altogether needful that he should drink who was about to strip off the servile form, and assume celestial raiment. 5.15. These are the statements which the patrons of the Sethian doctrines make, as far as it is possible to declare in a few words. Their system, however, is made up (of tenets) from natural (philosophers), and of expressions uttered in reference to different other subjects; and transferring (the sense of) these to the Eternal Logos, they explain them as we have declared. But they assert likewise that Moses confirms their doctrine when he says, Darkness, and mist, and tempest. These, (the Sethian) says, are the three principles (of our system); or when he states that three were born in paradise - Adam, Eve, the serpent; or when he speaks of three (persons, namely) Cain, Abel, Seth; and again of three (others)- Shem, Ham, Japheth; or when he mentions three patriarchs - Abraham, Isaac, Jacob; or when he speaks of the existence of three days before sun and moon; or when he mentions three laws- prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: of every tree that is in paradise you may freely eat; but of the tree of the knowledge of good and evil you may not eat. But in the passage, Come forth from your land and from your kindred, and hither into a land which I shall show you, this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: You shall not commit adultery, you shall not kill, you shall not steal; for a penalty is awarded to each of these acts of wickedness. The entire system of their doctrine, however, is (derived) from the ancient theologians Musaeus, and Linus, and Orpheus, who elucidates especially the ceremonies of initiation, as well as the mysteries themselves. For their doctrine concerning the womb is also the tenet of Orpheus; and the (idea of the) navel, which is harmony, is (to be found) with the same symbolism attached to it in the Bacchanalian orgies of Orpheus. But prior to the observance of the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these orgies have been celebrated and handed down to men in Phlium of Attica. For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium the orgies of her denominated the Great (Mother). There is, however, a portico in this (city), and on the portico is inscribed a representation, (visible) up to the present day, of all the words which are spoken (on such occasions). Many, then, of the words inscribed upon that portico are those respecting which Plutarch institutes discussions in his ten books against Empedocles. And in the greater number of these books is also drawn the representation of a certain aged man, grey-haired, winged, having his pudendum erectum, pursuing a retreating woman of azure color. And over the aged man is the inscription phaos ruentes, and over the woman pereeµphicola . But phaos ruentes appears to be the light (which exists), according to the doctrine of the Sethians, and phicola the darkish water; while the space in the midst of these seems to be a harmony constituted from the spirit that is placed between. The name, however, of phaos ruentes manifests, as they allege, the flow from above of the light downwards. Wherefore one may reasonably assert that the Sethians celebrate rites among themselves, very closely bordering upon those orgies of the Great (Mother which are observed among) the Phliasians. And the poet likewise seems to bear his testimony to this triple division, when he remarks, And all things have been triply divided, and everything obtains its (proper) distinction; that is, each member of the threefold division has obtained (a particular) capacity. But now, as regards the tenet that the subjacent water below, which is dark, ought, because the light has set (over it), to convey upwards and receive the spark borne clown from (the light) itself; in the assertion of this tenet. I say, the all-wise Sethians appear to derive (their opinion) from Homer: - By earth I swore, and yon broad Heaven above, And Stygian stream beneath, the weightiest oath of solemn power, to bind the blessed gods. That is, according to Homer, the gods suppose water to be loathsome and horrible. Now, similar to this is the doctrine of the Sethians, which affirms (water) to be formidable to the mind. 5.17. The opinion of the Sethians appears to us to have been sufficiently elucidated. If, however, any one is desirous of learning the entire doctrine according to them, let him read a book inscribed Paraphrase of Seth; for all their secret tenets he will find deposited there. But since we have explained the opinions entertained by the Sethians, let us see also what are the doctrines advanced by Justinus. 5.18. Justinus was entirely opposed to the teaching of the holy Scriptures, and moreover to the written or oral teaching of the blessed evangelists, according as the Logos was accustomed to instruct His disciples, saying, Go not into the way of the Gentiles; and this signifies that they should not attend to the futile doctrine of the Gentiles. This (heretic) endeavours to lead on his hearers into an acknowledgment of prodigies detailed by the Gentiles, and of doctrines inculcated by them. And he narrates, word for word, legendary accounts prevalent among the Greeks, and does not previously teach or deliver his perfect mystery, unless he has bound his dupe by an oath. Then he brings forward (these) fables for the purpose of persuasion, in order that they who are conversant with the incalculable trifling of these books may have some consolation in the details of these legends. Thus it happens as when in like manner one making a long journey deems it expedient, on having fallen in with an inn, to take repose. And so it is that, when once more they are induced to turn towards studying the diffuse doctrine of these lectures, they may not abhor them while they, undergoing instruction unnecessarily prolix, rush stupified into the transgression devised by (Justinus); and previously he binds his followers with horrible oaths, neither to publish nor abjure these doctrines, and forces upon them an acknowledgment (of their truth). And in this manner he delivers the mysteries impiously discovered by himself, partly, according to the statements previously made, availing himself of the Hellenic legends, and partly of those pretended books which, to some extent, bear a resemblance to the foresaid heresies. For all, forced together by one spirit, are drawn into one profound abyss of pollution, inculcating the same tenets, and detailing the same legends, each after a different method. All those, however, style themselves Gnostics in this peculiar sense, that they alone themselves have imbibed the marvellous knowledge of the Perfect and Good (Being).
32. Origen, Against Celsus, 1.9, 6.28 (3rd cent. CE - 3rd cent. CE)

1.9. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions.
33. Papyri, Papyri Graecae Magicae, 12.404 (3rd cent. CE - 4th cent. CE)

34. Epiphanius, Panarion, 49.2-49.3 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
aaron (biblical) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
aaron of philae, st (monk), festival of van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
aaron of philae, st (monk) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
abraham Levine Allison and Crossan, The Historical Jesus in Context (2006) 5
acts of the apostles, modern editing of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 439
acts of the apostles, revision and variation, susceptibility of text to Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 439
acts of the apostles, two texts of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 437, 438, 439
acts of the apostles Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 437, 438, 439
adam Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 110
african old latin bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 438
angel Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
apocriticus (macarius) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 771
apostles, apostolic Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
apostles, appearances to Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 110
apostles Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 110; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
appearance Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 131
appropriation Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
asia minor Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 110
authenticity Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 663
authority Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 131
baptism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
baptismal formulae, triadic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 93
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
blessings Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
blood Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
book Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 131
books burnt in ephesus Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
budge, sir ernest wallis van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
caesarea, in cappadocia Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 93
camels van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
cana Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 136
canon, canonisation Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
catholic epistles Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 439
cerinthus, cerinthian Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 222
chnoumis Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 222
covenant Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
creation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 131
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
cureton, william Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 529
curiosity Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
cyprian, martyr Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 93
darkness Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 131
david Levine Allison and Crossan, The Historical Jesus in Context (2006) 5
delphi Levison, Filled with the Spirit (2009) 368
demons Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
devil Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
diatessaron (tatian) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 437, 529
disciple Levison, Filled with the Spirit (2009) 368
doxology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
dreams Levison, Filled with the Spirit (2009) 368
earth Levison, Filled with the Spirit (2009) 368
easter van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
eastertide van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
editio critica maior of new testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 439
egypt, egyptian Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
empty tomb Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
enlightenment Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221, 222
enthusiasts/enthusiasm Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40, 41
eucharist Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221, 222
eusebian, canon Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 203
evil Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
exorcism, exorcists Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
exorcism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 128, 129
firmilian (bishop) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 93
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
foreign languages Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40, 41, 87, 207
galilee, galilean Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 136
gifts Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40
glossolalia Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
god Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
gospel harmonies, modern editing of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 437
gospel harmonies, old syriac Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 529
gospels, diatessaron (tatian) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 437, 529
gospels Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
grace Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
harklean syriac new testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 438
harmony (συμφωνία), harmonization, scribal Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 127, 128, 129
heteroglossia Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87, 206, 207, 208
holy spirit, and alternative christianities Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 93
holy spirit, in baptismal formulae Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 93
holy spirit Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 206
ignatius of antioch, literary project Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 368
immigrants Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87, 206, 207
incantations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 128
initiation, christian Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
inspiration Levison, Filled with the Spirit (2009) 368
intf, münster Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
james, epistle of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 439
jesus, as healer/exorcist Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 129
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 136
jesus, identity of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 129
jesus, name of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 128
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221
jesus, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 129
jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 136; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
jesus christ, in the fourth gospel Levison, Filled with the Spirit (2009) 368
jesus miracles, signs Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 136
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 368
jews Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
john, fourth gospel Levison, Filled with the Spirit (2009) 368
jude Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 439
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
kingdom and kingship Levison, Filled with the Spirit (2009) 368
law, god's" '151.0_368.0@matthew Levison, Filled with the Spirit (2009) 368
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
layton, bentley van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
letters Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
lewis, agnes smith Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 529
libertine Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 222
literature Levison, Filled with the Spirit (2009) 368
liturgical, ἀμήν Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
logos, christological Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
macarius, apocriticus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 771
madness, insanity, mental disorder Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
magic Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
magical papyri Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
marcion Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 368
mariology, mark, longer ending of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
martha see also raising of lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 110
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
mary magdalene Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
messiah Levison, Filled with the Spirit (2009) 368
miracle-healing Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
miracle of the camels leg van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
miracle of the poor man and the rich man van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
miracles/miraculous/miracle-workers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 127, 128, 129
miracles van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
mission Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 663, 705
modern editions of new testament, acts Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 439
modern editions of new testament, gospels Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 437
montanism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 93; Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 110
moses, mosaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 136
moses Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 131
moses (biblical) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
multilingualism Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 207, 208
naasseni Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 222
nation-state Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40
nation Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40, 87
new testament, editio critica maior Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
new testament, unknown opponent in macarius apocriticus on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 771
nicodemus offi ce Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 110
nile inundation van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
north african old latin bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 438
nt manuscripts and witnesses, codex bezae Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 368
nt manuscripts and witnesses, codex claromontanus Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 368
old latin bible or vetus latina, african old latin Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 438
old latin bible or vetus latina, african old latin new testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 438
old syriac new testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 529
pagan/classical world, unknown opponent in macarius apocriticus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 771
papyri Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
passion Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
paul, letters of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
paul, st (biblical) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 127, 128, 203
paul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221, 222
paul (saul) Levison, Filled with the Spirit (2009) 368
pauline epistles, letter collection Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 368
pauline epistles, pagan critiques of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 771
pentecost Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40
peratics Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221
perierga Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
peter Levison, Filled with the Spirit (2009) 368; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 128, 129; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
poetry, poets Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112
polycarp Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 368
power Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
prayer Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
presbyters, women as Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 110
prime Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 705
prokeimenon van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
prophecy Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40, 41
prophets/prophetic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 128
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
proto-orthodoxy Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 93
punishment Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
resurrection Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 112; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 136
rome/roman Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 129, 203
rome Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 131
sabbath Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
salome Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221, 222
salvation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
second miracle of the nile inundation van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
septuagint Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
sermon of the mount van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
serpent, christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221, 222
serpent, devil/in paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 222
serpent, of moses Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221, 222
serpent, worship Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221, 222
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221, 222
signs/σημεῖον (σημεῖα) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 127
signs Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 41
signs and wonders vi , manna Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 136
sin Levison, Filled with the Spirit (2009) 368
son of god, gods chosen, jesus divine sonship, jesus as son of god Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 136
sounds Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 41
speech, ecstatic Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 40, 41
speech act Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 701, 705
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 368
spirit, holy Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 368
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 368
stephen the protomartyr, st van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
stone Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
sun Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 131
syriac bible, diatessaron (tatian) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 529
syriac bible, harklean Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 438
syriac bible, manuscripts Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 529
syriac bible, old syriac Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 529
syriac bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 529
tatian, diatessaron Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 437, 529
temples Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 129
textual criticism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
the longer ending of mark Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 663, 701, 705
theology Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
thomas of harkel Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 438
throne Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 131
tomb Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
traditions, baptismal Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 93
translation Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 207, 208
trinity Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 93
twelve Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
valentinians, valentinianism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 227
valentinians Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12
variants, harmonization of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 61
voice Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 41
western text Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 368
wisdom, concept Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 221
women, ministry of' Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 110
women Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 12, 131
wonders/wonder-working Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 127
xenolalia Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87