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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 5.14-5.43


Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός.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.


καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν.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.


καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων.Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs.


καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν.They began to beg him to depart from their region.


Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ.As he was entering into the boat, he who had been possessed by demons begged him that he might be with him.


καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε.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.


καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον.He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled.


Καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπʼ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν.When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea.


Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι ἸάειροςBehold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet


καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ.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.


καὶ ἀπῆλθεν μετʼ αὐτοῦ. Καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν.He went with him, and a great multitude followed him, and they pressed upon him on all sides.


καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτηA certain woman, who had an issue of blood for twelve years


καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρʼ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσαand had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse


ἀκούσασα τὰ περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ·having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes.


ἔλεγεν γὰρ ὅτι Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι.For she said, "If I just touch his clothes, I will be made well.


καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος.Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction.


καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν Τίς μου ἥψατο τῶν ἱματίων;Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes?


καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις Τίς μου ἥψατο;His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?'


καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν.He looked around to see her who had done this thing.


ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν.But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth.


ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease.


Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον;While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more?


ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ Μὴ φοβοῦ, μόνον πίστευε.But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe.


καὶ οὐκ ἀφῆκεν οὐδένα μετʼ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάνην τὸν ἀδελφὸν Ἰακώβου.He allowed no one to follow him, except Peter, James, and John the brother of James.


καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλάHe came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing.


καὶ εἰσελθὼν λέγει αὐτοῖς Τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει.When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep.


καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετʼ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον·They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying.


καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ Ταλειθά κούμ, ὅ ἐστιν μεθερμηνευόμενον Τὸ κοράσιον, σοὶ λέγω, ἔγειρε.Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up.


καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ.Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement.


καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν.He strictly ordered them that no one should know this, and commanded that something should be given to her to eat.


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

34 results
1. Hebrew Bible, Genesis, 3.24 (9th cent. BCE - 3rd cent. BCE)

3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life."
2. Hebrew Bible, Psalms, 105.9 (9th cent. BCE - 3rd cent. BCE)

105.9. אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק׃ 105.9. [The covet] which He made with Abraham, And His oath unto Isaac;"
3. Hebrew Bible, Isaiah, 49.24-49.25, 65.4 (8th cent. BCE - 5th cent. BCE)

49.24. הֲיֻקַּח מִגִּבּוֹר מַלְקוֹחַ וְאִם־שְׁבִי צַדִּיק יִמָּלֵט׃ 49.25. כִּי־כֹה אָמַר יְהוָה גַּם־שְׁבִי גִבּוֹר יֻקָּח וּמַלְקוֹחַ עָרִיץ יִמָּלֵט וְאֶת־יְרִיבֵךְ אָנֹכִי אָרִיב וְאֶת־בָּנַיִךְ אָנֹכִי אוֹשִׁיעַ׃ 65.4. הַיֹּשְׁבִים בַּקְּבָרִים וּבַנְּצוּרִים יָלִינוּ הָאֹכְלִים בְּשַׂר הַחֲזִיר ופרק [וּמְרַק] פִּגֻּלִים כְּלֵיהֶם׃ 49.24. Shall the prey be taken from the mighty, Or the captives of the victorious be delivered?" 49.25. But thus saith the LORD: Even the captives of the mighty shall be taken away, And the prey of the terrible shall be delivered; And I will contend with him that contendeth with thee, And I will save thy children." 65.4. That sit among the graves, and lodge in the vaults; that eat swine’s flesh, and broth of abominable things is in their vessels;"
4. Hebrew Bible, Joshua, 5.13 (8th cent. BCE - 5th cent. BCE)

5.13. וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵינוּ׃ 5.13. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Art thou for us, or for our adversaries?’ ."
5. Hebrew Bible, 1 Chronicles, 21.16, 21.30 (5th cent. BCE - 3rd cent. BCE)

21.16. וַיִּשָּׂא דָוִיד אֶת־עֵינָיו וַיַּרְא אֶת־מַלְאַךְ יְהוָה עֹמֵד בֵּין הָאָרֶץ וּבֵין הַשָּׁמַיִם וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ נְטוּיָה עַל־יְרוּשָׁלִָם וַיִּפֹּל דָּוִיד וְהַזְּקֵנִים מְכֻסִּים בַּשַּׂקִּים עַל־פְּנֵיהֶם׃ 21.16. And David lifted up his eyes, and saw the angel of the LORD standing between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders, clothed in sackcloth, fell upon their faces." 21.30. But David could not go before it to inquire of God; for he was terrified because of the sword of the angel of the LORD."
6. Anon., 1 Enoch, 10.1-10.3, 93.2, 93.4 (3rd cent. BCE - 2nd cent. BCE)

10.1. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech 10.1. battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and 10.2. and said to him: 'Go to Noah and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come 10.2. ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth 10.3. upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape 93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.
7. Anon., Jubilees, 10.1-10.6 (2nd cent. BCE - 2nd cent. BCE)

10.1. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them. 10.2. And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons. 10.3. And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4. For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5. Let Thy grace be lift up upon my sons 10.6. But do Thou bless me and my sons, that we may increase and multiply and replenish the earth.
8. Hebrew Bible, Daniel, 7.9-7.14 (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׃ 7.11. חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ וִיהִיבַת לִיקֵדַת אֶשָּׁא׃ 7.12. וּשְׁאָר חֵיוָתָא הֶעְדִּיו שָׁלְטָנְהוֹן וְאַרְכָה בְחַיִּין יְהִיבַת לְהוֹן עַד־זְמַן וְעִדָּן׃ 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 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." 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened." 7.11. I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire." 7.12. And as for the rest of the beasts, their dominion was taken away; yet their lives were prolonged for a season and a time." 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him." 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed."
9. Polybius, Histories, 31 (2nd cent. BCE - 2nd cent. BCE)

10. Septuagint, Wisdom of Solomon, 14.5-14.6 (2nd cent. BCE - 1st cent. BCE)

14.5. It is thy will that works of thy wisdom should not be without effect;therefore men trust their lives even to the smallest piece of wood,and passing through the billows on a raft they come safely to land. 14.6. For even in the beginning, when arrogant giants were perishing,the hope of the world took refuge on a raft,and guided by thy hand left to the world the seed of a new generation.
11. Varro, On Agriculture, 2.4.10 (2nd cent. BCE - 1st cent. BCE)

12. Artemidorus, Oneirocritica, 1.7 (1st cent. CE - 2nd cent. CE)

13. Josephus Flavius, Jewish War, 2.480 (1st cent. CE - 1st cent. CE)

14. New Testament, 1 John, 2.18-2.28 (1st cent. CE - 1st cent. CE)

2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. 2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 2.20. You have an anointing from the Holy One, and you know the truth. 2.21. I have not written to you because you don't know the truth, but because you know it, and because no lie is of the truth. 2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. 2.24. Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. 2.25. This is the promise which he promised us, the eternal life. 2.26. These things I have written to you concerning those who would lead you astray. 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. 2.28. Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming.
15. New Testament, 1 Peter, 3.18-3.22 (1st cent. CE - 1st cent. CE)

3.18. Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit; 3.19. in which he also went and preached to the spirits in prison 3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. 3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ 3.22. who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
16. New Testament, 1 Corinthians, a b c d\n0 "2.6" "2.6" "2 6"\n1 10.20 10.20 10 20\n2 10.21 10.21 10 21\n3 12.1 12.1 12 1\n4 12.2 12.2 12 2\n5 12.3 12.3 12 3\n6 12.4 12.4 12 4\n7 12.5 12.5 12 5\n8 7.10 7.10 7 10 (1st cent. CE - 1st cent. CE)

17. New Testament, Acts, 5.16, 8.7, 10.1-10.8, 10.14, 10.28, 11.8, 12.1-12.17, 16.13-16.34, 19.11-19.20, 20.18-20.38 (1st cent. CE - 2nd cent. CE)

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. 10.1. Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius! 10.4. He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 10.5. Now send men to Joppa, and get Simon, who is surnamed Peter. 10.6. He lodges with one Simon, a tanner, whose house is by the seaside. 10.7. When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually. 10.8. Having explained everything to them, he sent them to Joppa. 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 11.8. But I said, 'Not so, Lord, for nothing unholy or unclean has ever entered into my mouth.' 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.2. He killed James, the brother of John, with the sword. 12.3. When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. 12.4. When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.8. The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me. 12.9. He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. 12.10. When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him. 12.11. When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting. 12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. 12.13. When Peter knocked at the door of the gate, a maid named Rhoda came to answer. 12.14. When she recognized Peter's voice, she didn't open the gate for joy, but ran in, and reported that Peter stood before the gate. 12.15. They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel. 12.16. But Peter continued knocking. When they had opened, they saw him, and were amazed. 12.17. But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, "Tell these things to James, and to the brothers." He departed, and went to another place. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks. 16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 16.26. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened. 16.27. The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 16.28. But Paul cried with a loud voice, saying, "Don't harm yourself, for we are all here! 16.29. He called for lights and sprang in, and, fell down trembling before Paul and Silas 16.30. and brought them out and said, "Sirs, what must I do to be saved? 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household. 16.32. They spoke the word of the Lord to him, and to all who were in his house. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God. 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. 20.18. When they had come to him, he said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you all the time 20.19. serving the Lord with all humility, with many tears, and with trials which happened to me by the plots of the Jews; 20.20. how I didn't shrink from declaring to you anything that was profitable, teaching you publicly and from house to house 20.21. testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. 20.22. Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there; 20.23. except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. 20.24. But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the gospel of the grace of God. 20.25. Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more. 20.26. Therefore I testify to you this day that I am clean from the blood of all men 20.27. for I didn't shrink from declaring to you the whole counsel of God. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. 20.29. For I know that after my departure, vicious wolves will enter in among you, not sparing the flock. 20.30. Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them. 20.31. Therefore watch, remembering that for a period of three years I didn't cease to admonish everyone night and day with tears. 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. 20.33. I coveted no one's silver, or gold, or clothing. 20.34. You yourselves know that these hands ministered to my necessities, and to those who were with me. 20.35. In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, 'It is more blessed to give than to receive.' 20.36. When he had spoken these things, he kneeled down and prayed with them all. 20.37. They all wept a lot, and fell on Paul's neck and kissed him 20.38. sorrowing most of all because of the word which he had spoken, that they should see his face no more. They brought him on his way to the ship.
18. New Testament, Apocalypse, 2.27, 7.17, 12.5-12.6, 16.13, 18.2 (1st cent. CE - 1st cent. CE)

2.27. He will rule them with a rod of iron, shattering them like clay pots; as I also have received of my Father: 7.17. for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes. 12.5. She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. 12.6. The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; 18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird!
19. New Testament, Colossians, 4.9-4.11 (1st cent. CE - 1st cent. CE)

4.9. together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. 4.10. Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him") 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.
20. New Testament, Galatians, 2.12 (1st cent. CE - 1st cent. CE)

2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision.
21. New Testament, Romans, 6-8, 5 (1st cent. CE - 1st cent. CE)

22. New Testament, John, 5.20, 11.3, 11.5, 11.36, 11.38-11.44, 13.23, 20.2, 20.15-20.16, 21.15-21.17 (1st cent. CE - 1st cent. CE)

5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.36. The Jews therefore said, "See how much affection he had for him! 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out! 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. 20.2. Therefore she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we don't know where they have laid him! 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher! 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs. 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep. 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep.
23. New Testament, Luke, 4.31-4.41, 5.13-5.16, 6.18, 7.1-7.17, 8.2, 8.26-8.39, 8.43-8.48, 9.37-9.43, 11.14-11.20, 11.24-11.26, 12.24, 14.20, 17.17, 17.26-17.27, 24.13-24.53 (1st cent. CE - 1st cent. CE)

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. 5.13. He stretched out his hand, and touched him, saying, "I want to. Be made clean."Immediately the leprosy left him. 5.14. He charged him to "Tell no one, but go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them. 5.15. But the report concerning him spread much more, and great multitudes came together to hear, and to be healed by him of their infirmities. 5.16. But he withdrew himself into the desert, and prayed. 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 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; 8.26. 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. 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 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 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons. 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.24. 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. 12.24. Consider the ravens: they don't sow, they don't reap, they have no warehouse or barn, and God feeds them. How much more valuable are you than birds! 14.20. Another said, 'I have married a wife, and therefore I can't come.' 17.17. Jesus answered, "Weren't the ten cleansed? But where are the nine? 17.26. As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.27. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified 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. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 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.
24. New Testament, Mark, a b c d\n0 "5.33" "5.33" "5 33"\n1 1.21 1.21 1 21\n2 1.22 1.22 1 22\n3 1.23 1.23 1 23\n4 1.24 1.24 1 24\n.. ... ... .. ...\n414 9.5 9.5 9 5\n415 9.6 9.6 9 6\n416 9.7 9.7 9 7\n417 9.8 9.8 9 8\n418 9.9 9.9 9 9\n\n[419 rows x 4 columns] (1st cent. CE - 1st cent. CE)

25. New Testament, Matthew, 1.23, 1.25, 2.6, 4.23-4.25, 6.26, 7.27, 8.1-8.13, 8.16, 8.24-8.34, 9.20-9.22, 9.32-9.34, 10.1, 12.22-12.28, 12.43-12.45, 15.21-15.28, 16.17-16.19, 17.14-17.21, 24.36-24.39, 24.42-24.44, 28.19 (1st cent. CE - 1st cent. CE)

1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. 2.6. 'You Bethlehem, land of Judah, Are in no way least among the princes of Judah: For out of you shall come forth a governor, Who shall shepherd my people, Israel.' 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 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. 4.25. Great multitudes from Galilee, Decapolis, Jerusalem, Judea and from beyond the Jordan followed him. 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall. 8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 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; 8.24. Behold, a great tempest arose in the sea, so much that the boat was covered with the waves, but he was asleep. 8.25. They came to him, and woke him up, saying, "Save us, Lord! We are dying! 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 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. 8.34. Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 9.21. for she said within herself, "If I just touch his garment, I will be made well. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 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. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 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. 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 12.44. Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order. 12.45. Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized! 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us. 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.25. But she came and worshiped him, saying, "Lord, help me. 15.26. But he answered, "It is not appropriate to take the children's bread and throw it to the dogs. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 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. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 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. 17.14. 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. 24.36. But no one knows of that day and hour, not even the angels of heaven, but my Father only. 24.37. As the days of Noah were, so will be the coming of the Son of Man. 24.38. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark 24.39. and they didn't know until the flood came, and took them all away, so will be the coming of the Son of Man. 24.42. Watch therefore, for you don't know in what hour your Lord comes. 24.43. But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched, and would not have allowed his house to be broken into. 24.44. Therefore also be ready, for in an hour that you don't expect, the Son of Man will come. 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
26. Anon., Acts of Thomas, 59 (2nd cent. CE - 3rd cent. CE)

59. All the people therefore believed and gave their souls obediently unto the living God and Christ Jesus, rejoicing in the blessed works of the Most High and in his holy service. And they brought much money for the service of the widows: for the apostle had them gathered together in the cities, and unto all of them he sent provision by his own ministers (deacons), both clothes and nourishment. And he himself ceased not preaching and speaking to them and showing that this is Jesus Christ whom the scriptures proclaimed, who is come and was crucified, and raised the third day from the dead. And next he showed them plainly, beginning from the prophets, the things concerning the Christ, that it was necessary that he should come, and that in him should be accomplished all things that were foretold of him. And the fame of him went forth into all the cities and countries, and all that had sick or them that were oppressed by unclean spirits brought them, and some they laid in the way whereby he should pass, and he healed them all by the power of the Lord. Then all that were healed by him said with one accord: Glory be to thee, Jesu, who hast granted us all alike healing through thy servant and apostle Thomas. And now being whole and rejoicing, we beseech thee that we may be of thy flock, and be numbered among thy sheep; receive us therefore, Lord, and impute not unto us our transgressions and our former faults which we committed being in ignorance.
27. Anon., Acts of Andrew, 14 (2nd cent. CE - 3rd cent. CE)

28. Athenaeus, The Learned Banquet, 6.274 (2nd cent. CE - 3rd cent. CE)

29. Lucian, The Lover of Lies, 16 (2nd cent. CE - 2nd cent. CE)

30. 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.
31. Philostratus The Athenian, Lives of The Sophists, 1.9 (2nd cent. CE

32. Origen, Against Celsus, 1.6, 3.11 (3rd cent. CE - 3rd cent. CE)

1.6. After this, through the influence of some motive which is unknown to me, Celsus asserts that it is by the names of certain demons, and by the use of incantations, that the Christians appear to be possessed of (miraculous) power; hinting, I suppose, at the practices of those who expel evil spirits by incantations. And here he manifestly appears to malign the Gospel. For it is not by incantations that Christians seem to prevail (over evil spirits), but by the name of Jesus, accompanied by the announcement of the narratives which relate to Him; for the repetition of these has frequently been the means of driving demons out of men, especially when those who repeated them did so in a sound and genuinely believing spirit. Such power, indeed, does the name of Jesus possess over evil spirits, that there have been instances where it was effectual, when it was pronounced even by bad men, which Jesus Himself taught (would be the case), when He said: Many shall say to Me in that day, In Your name we have cast out devils, and done many wonderful works. Whether Celsus omitted this from intentional malignity, or from ignorance, I do not know. And he next proceeds to bring a charge against the Saviour Himself, alleging that it was by means of sorcery that He was able to accomplish the wonders which He performed; and that foreseeing that others would attain the same knowledge, and do the same things, making a boast of doing them by help of the power of God, He excludes such from His kingdom. And his accusation is, that if they are justly excluded, while He Himself is guilty of the same practices, He is a wicked man; but if He is not guilty of wickedness in doing such things, neither are they who do the same as He. But even if it be impossible to show by what power Jesus wrought these miracles, it is clear that Christians employ no spells or incantations, but the simple name of Jesus, and certain other words in which they repose faith, according to the holy Scriptures. 3.11. He says, in addition, that all the Christians were of one mind, not observing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning of the books held to be divine. At all events, while the apostles were still preaching, and while eye-witnesses of (the works of) Jesus were still teaching His doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers, on the point whether they ought to observe Jewish customs, or should reject the burden of clean and unclean meats, as not being obligatory on those who had abandoned their ancestral Gentile customs, and had become believers in Jesus. Nay, even in the Epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute - viz., respecting the resurrection, and whether it were already past, and the day of the Lord, whether it were near at hand or not. Nay, the very exhortation to avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith, is enough to show that from the very beginning, when, as Celsus imagines, believers were few in number, there were certain doctrines interpreted in different ways.
33. Papyri, Papyri Graecae Magicae, 4.3007-4.3086 (3rd cent. CE - 4th cent. CE)

34. Epigraphy, Cil, 3.809



Subjects of this text:

subject book bibliographic info
abraham Levine Allison and Crossan, The Historical Jesus in Context (2006) 5
achilles Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
acts and martyrdom of matthew Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 200
acts of andrew Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 200
acts of john Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 200
adjuration Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
africa McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 42
afterlife, reward Stuckenbruck, 1 Enoch 91-108 (2007) 95
agamemnon Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
age/era, eschatological Stuckenbruck, 1 Enoch 91-108 (2007) 95
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 279, 280, 281, 282, 283
alcinous Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 215
alexander Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
andromache Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
angel/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 106
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
anthesteria Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
apicius, de re coquinaria McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 42
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 Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 173; 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
apostle Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256, 263
apotropaic prayer Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
astronomy, astrology, as angelic teaching Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
authority, religious Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 280, 281, 282, 283
baptism Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 200; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119; Stuckenbruck, 1 Enoch 91-108 (2007) 95
barnaban source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256, 263
barnabas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
bartimaeus Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
beatitudes, mount Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
beelzebul Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
belief Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
believers - non-believers, christian, true faith-bad faith Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281
believers - non-believers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
bethsaida Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
books, of deeds Stuckenbruck, 1 Enoch 91-108 (2007) 95
books, opened Stuckenbruck, 1 Enoch 91-108 (2007) 95
build/building activity, ark Stuckenbruck, 1 Enoch 91-108 (2007) 95
canonization Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 280
capernaum Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
cato the elder, de agri cultura McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 42
causes of corruption, stylistic alteration Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
causes of corruption, unintentional alteration Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
celsus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
charismatic wonderworkers, apollonius Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 173
charismatic wonderworkers, compared to ritual practitioners Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119
charismatic wonderworkers, jesus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155, 173
childist interpretation, and narrative criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171
christ, and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
christianity Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
christology Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 128
clement of alexandria Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 200; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
communication, with the divine, religious mediation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281
community, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 279, 283
conversions linked to healing, exceptionalism Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
conversions linked to healing Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119
cornelius Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
countryside, chora de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 334
cult places, exclusivity and cult practice Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
cult places, neighborhood and cult Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 283
cyril of scythopolis de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 334
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 279, 280, 281, 282, 283
daimons Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
dancing Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
david Levine Allison and Crossan, The Historical Jesus in Context (2006) 5
day, of great judgement Stuckenbruck, 1 Enoch 91-108 (2007) 95
death, eschatology Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
death, resurrection Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
death, tombs, tombs protection Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
death Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
decapolis de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 334
deeds, books of Stuckenbruck, 1 Enoch 91-108 (2007) 95
demon, demonic Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
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
demons Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178; Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 200
diaspora Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
dionysia Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
dionysus (dionysos) Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
discipleship, followers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
discipleship, relation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 279, 280, 283
dreams/dream visions Stuckenbruck, 1 Enoch 91-108 (2007) 95
easter Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
editing (process) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
egeria Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
elite and non-elite, expendables in mark Esler, The Early Christian World (2000) 206
elite and non-elite, urban non-elite in mark Esler, The Early Christian World (2000) 206
emotions, fear Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
enlightenment, personal, testimony, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
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
epidauros Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 173
epiphanius of salamis Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119, 155
eschatology/eschatological, age of blessing Stuckenbruck, 1 Enoch 91-108 (2007) 95
eschatology/eschatological, judgement Stuckenbruck, 1 Enoch 91-108 (2007) 95
eschatology/eschatological, punishment/destruction Stuckenbruck, 1 Enoch 91-108 (2007) 95
ethiopic Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 106
eusebius of caesarea Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
exorcise, exorcism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
exorcism, methods of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 89, 111
exorcism Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256, 263; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 279, 280, 281, 282, 283; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
exorcism and demons, apollonius Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 173
exorcism and demons, jesus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129, 173
exorcism and demons, ritual words Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119, 129
experience, religious, personal Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
faith Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
fasting Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
fellowship Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
finger Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
fish' McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 42
flavius josephus Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
flesh Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
flood/deluge, great/noahs, escape from, survival of Stuckenbruck, 1 Enoch 91-108 (2007) 95
flood/deluge, great/noahs, typology Stuckenbruck, 1 Enoch 91-108 (2007) 95
flood/deluge, great/noahs Stuckenbruck, 1 Enoch 91-108 (2007) 95
forgiveness Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
gabriel Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 106
gadara, gadera de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 334
gadarenes Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
galilee Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
gentiles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256, 263
gerasa Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 89; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 334
gerasene Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282, 283
gerasenes Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
gergesa de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 334
giants, ohyah Stuckenbruck, 1 Enoch 91-108 (2007) 95
greek magical papyri, xiii, xv Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
greek syntax, hyperbaton Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek syntax, participles Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek syntax, word order Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek vocables and phrases, δέ Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek vocables and phrases, πρόβατα Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
greek vocables and phrases, φιλέω Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
greek vocables and phrases, ἀγαπάω Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
greek vocables and phrases, ἀποκιν́ομαι Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek vocables and phrases, ἀρνία Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
groups, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
healing stories, as enacted parables Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 264
health, of expendables Esler, The Early Christian World (2000) 206
health, of urban non-elite Esler, The Early Christian World (2000) 206
hector Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
hecuba Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
hermes Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
herod agrippa i Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
hillel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
hippos (susitha) de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 334
historical details in matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 88
historiolae Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
holy spirit Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 200
homer Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
identity, ethnic identity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 282
identity, of self and/or community Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
identity, religious identity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 282
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
idolatry Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 281
incantations Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 279, 280, 281, 282, 283
initiation, christian Stuckenbruck, 1 Enoch 91-108 (2007) 95
inner, person Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
irenaeus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
israel Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282
jairuss daughter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171
james Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
jerusalem temple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
jesus, daughter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171
jesus, demons addressed by Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129, 173
jesus, healer Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 279, 283
jesus, interactions with children Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171
jesus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256, 263; Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 279, 280, 281, 282, 283; Stuckenbruck, 1 Enoch 91-108 (2007) 95; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 334
jesus ben pandera, name invoked Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119
jesus christ Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 106
jesus death Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 283
jesus miracles, other healings Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
jewish-christian tradition, custom Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
jews, conversions to christianity Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119
john, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 279, 280
john moschos Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119
john the baptist Levine Allison and Crossan, The Historical Jesus in Context (2006) 375; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282, 283
josephus (christian convert) Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119, 155
judaism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
kingdom, of priests Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
kingdom of god Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171
knowledge, religious Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
knowledge, secrecy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
knowledge, theological Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
korazim Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
kosher laws Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 200
kursi Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
laertes Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
legion Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
levites Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
lucian of samosata Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129, 155
luke, using matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 88
luke Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280, 281
magdalene source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256, 263
magic, as angelic teaching Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
magic, magical, magician, magico-mystical Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
mark, gospel of Esler, The Early Christian World (2000) 206
mark, linguistic usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
mark Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 279, 280, 281, 282, 283; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
mark (gospel) Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171
mark (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
matthew Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281, 282
michael Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 106
miracle Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 173
miracles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 280, 281, 283
monotheism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
moral purity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
moses Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256, 263
multiple masculinities theory, narrative criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171
nekydaimon Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
nestor Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
new testament Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 215
noah, as an angel/angel-like Stuckenbruck, 1 Enoch 91-108 (2007) 95
noah, escape from/survival of the flood Stuckenbruck, 1 Enoch 91-108 (2007) 95
noah, three sons Stuckenbruck, 1 Enoch 91-108 (2007) 95
noah, transformation into an angel Stuckenbruck, 1 Enoch 91-108 (2007) 95
noah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
norms, behavior Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 283
nt manuscripts and witnesses, codex corbiensis Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
nt manuscripts and witnesses, codex palatinus Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
nt manuscripts and witnesses, codex vercellensis Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
nt versions, old latin Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
nt versions, sinaitic syriac Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
nt versions, vulgate Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 224
odysseus Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
orpheus Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
paganism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
palestine McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 42
paul Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
persecution Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 279, 280, 281, 282, 283
peter, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
peter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
peter (cephas, simon –) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
petrine source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
philip, gospel of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 200
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
physical Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
plutarch McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 42
pneuma Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
political, politics Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
politics and religion, legitimacy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
politics and religion Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 279, 282
polyphemus Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
polytheism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
possession Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
power Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
prayer Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
prayers, charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 173
priam Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
priesthood Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
prophecy, false prophets Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281
prophetic knowledge Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 173
purity, impurity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281
purity/impurity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256, 263
purity (see also food laws) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
q Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
qumran Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
raphael Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 106
repentance Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
ritual actions Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119
ritual authority Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119
ritual practitioners, wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119
ritual practitioners Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119, 129
ritual words Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 119, 129, 155
rome, romans McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 42
sabbath Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
salamis Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
satan, and fallen angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
satan Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281, 282
sea of galilee Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256, 263
self, notion of, christian self Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
self-definition, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
selfhood Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
silas Levine Allison and Crossan, The Historical Jesus in Context (2006) 375
simon of cyrene Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
sin Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
social location, marks gospel Esler, The Early Christian World (2000) 206
social stratification Esler, The Early Christian World (2000) 206
son Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
son of man Stuckenbruck, 1 Enoch 91-108 (2007) 95
soteriology Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
soul Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
spirit Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
spiritual Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
sudan, zar cult Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 55
synagogue Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282
synoptic gospels, parables in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 264
syrophoenician woman and daughter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171
tabgha Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 141
temple, jerusalem temple Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276