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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 5.43


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):

38 results
1. Hebrew Bible, Exodus, 16 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Hosea, 6.2 (9th cent. BCE - 3rd cent. BCE)

6.2. יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו׃ 6.2. After two days will He revive us, On the third day He will raise us up, that we may live in His presence."
3. Hebrew Bible, Job, 14.12 (9th cent. BCE - 3rd cent. BCE)

14.12. וְאִישׁ שָׁכַב וְלֹא־יָקוּם עַד־בִּלְתִּי שָׁמַיִם לֹא יָקִיצוּ וְלֹא־יֵעֹרוּ מִשְּׁנָתָם׃ 14.12. So man lieth down and riseth not; Till the heavens be no more, they shall not awake, Nor be roused out of their sleep."
4. Hebrew Bible, Leviticus, 15.19-15.20 (9th cent. BCE - 3rd cent. BCE)

15.19. וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃ 15.19. And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even." 15.20. And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean."
5. Hebrew Bible, Numbers, 5.1-5.4, 27.17 (9th cent. BCE - 3rd cent. BCE)

5.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.1. וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִהְיוּ אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה׃ 5.2. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃ 5.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃ 5.3. מִזָּכָר עַד־נְקֵבָה תְּשַׁלֵּחוּ אֶל־מִחוּץ לַמַּחֲנֶה תְּשַׁלְּחוּם וְלֹא יְטַמְּאוּ אֶת־מַחֲנֵיהֶם אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָם׃ 5.3. אוֹ אִישׁ אֲשֶׁר תַּעֲבֹר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהֶעֱמִיד אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וְעָשָׂה לָהּ הַכֹּהֵן אֵת כָּל־הַתּוֹרָה הַזֹּאת׃ 5.4. וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַיְשַׁלְּחוּ אוֹתָם אֶל־מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃ 27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 5.1. And the LORD spoke unto Moses, saying:" 5.2. ’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead;" 5.3. both male and female shall ye put out, without the camp shall ye put them; that they defile not their camp, in the midst whereof I dwell.’" 5.4. And the children of Israel did so, and put them out without the camp; as the LORD spoke unto Moses, so did the children of Israel." 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’"
6. Hebrew Bible, Psalms, 84.10 (9th cent. BCE - 3rd cent. BCE)

84.10. Behold, O God our shield, and look upon the face of Thine anointed."
7. Hebrew Bible, 1 Kings, 17.10-17.24 (8th cent. BCE - 5th cent. BCE)

17.11. וַתֵּלֶךְ לָקַחַת וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר לִקְחִי־נָא לִי פַּת־לֶחֶם בְּיָדֵךְ׃ 17.12. וַתֹּאמֶר חַי־יְהוָה אֱלֹהֶיךָ אִם־יֶשׁ־לִי מָעוֹג כִּי אִם־מְלֹא כַף־קֶמַח בַּכַּד וּמְעַט־שֶׁמֶן בַּצַּפָּחַת וְהִנְנִי מְקֹשֶׁשֶׁת שְׁנַיִם עֵצִים וּבָאתִי וַעֲשִׂיתִיהוּ לִי וְלִבְנִי וַאֲכַלְנֻהוּ וָמָתְנוּ׃ 17.13. וַיֹּאמֶר אֵלֶיהָ אֵלִיָּהוּ אַל־תִּירְאִי בֹּאִי עֲשִׂי כִדְבָרֵךְ אַךְ עֲשִׂי־לִי מִשָּׁם עֻגָה קְטַנָּה בָרִאשֹׁנָה וְהוֹצֵאתְ לִי וְלָךְ וְלִבְנֵךְ תַּעֲשִׂי בָּאַחֲרֹנָה׃ 17.14. כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּד הַקֶּמַח לֹא תִכְלָה וְצַפַּחַת הַשֶּׁמֶן לֹא תֶחְסָר עַד יוֹם תתן־[תֵּת־] יְהוָה גֶּשֶׁם עַל־פְּנֵי הָאֲדָמָה׃ 17.15. וַתֵּלֶךְ וַתַּעֲשֶׂה כִּדְבַר אֵלִיָּהוּ וַתֹּאכַל הוא־והיא [הִיא־] [וָהוּא] וּבֵיתָהּ יָמִים׃ 17.16. כַּד הַקֶּמַח לֹא כָלָתָה וְצַפַּחַת הַשֶּׁמֶן לֹא חָסֵר כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ׃ 17.17. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19. וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22. וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23. וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24. וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃ 17.10. So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow was there gathering sticks; and he called to her, and said: ‘Fetch me, I pray thee, a little water in a vessel, that I may drink.’" 17.11. And as she was going to fetch it, he called to her, and said: ‘Bring me, I pray thee, a morsel of bread in thy hand.’" 17.12. And she said: ‘As the LORD thy God liveth, I have not a cake, only a handful of meal in the jar, and a little oil in the cruse; and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.’" 17.13. And Elijah said unto her: ‘Fear not; go and do as thou hast said; but make me thereof a little cake first, and bring it forth unto me, and afterward make for thee and for thy son." 17.14. For thus saith the LORD, the God of Israel: The jar of meal shall not be spent, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the land.’" 17.15. And she went and did according to the saying of Elijah; and she, and he, and her house, did eat many days." 17.16. The jar of meal was not spent, neither did the cruse of oil fail, according to the word of the LORD, which He spoke by Elijah." 17.17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him." 17.18. And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’" 17.19. And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed." 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’" 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’" 17.22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived." 17.23. And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’" 17.24. And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’"
8. Hebrew Bible, 2 Kings, 2.9 (8th cent. BCE - 5th cent. BCE)

2.9. וַיְהִי כְעָבְרָם וְאֵלִיָּהוּ אָמַר אֶל־אֱלִישָׁע שְׁאַל מָה אֶעֱשֶׂה־לָּךְ בְּטֶרֶם אֶלָּקַח מֵעִמָּךְ וַיֹּאמֶר אֱלִישָׁע וִיהִי־נָא פִּי־שְׁנַיִם בְּרוּחֲךָ אֵלָי׃ 2.9. And it came to pass, when they were gone over, that Elijah said unto Elisha: ‘Ask what I shall do for thee, before I am taken from thee.’ And Elisha said: ‘I pray thee, let a double portion of thy spirit be upon me.’"
9. Hebrew Bible, Isaiah, 26.19 (8th cent. BCE - 5th cent. BCE)

26.19. יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃ 26.19. Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades."
10. Hebrew Bible, Joshua, 7.19 (8th cent. BCE - 5th cent. BCE)

7.19. וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־עָכָן בְּנִי שִׂים־נָא כָבוֹד לַיהוָה אֱלֹהֵי יִשְׂרָאֵל וְתֶן־לוֹ תוֹדָה וְהַגֶּד־נָא לִי מֶה עָשִׂיתָ אַל־תְּכַחֵד מִמֶּנִּי׃ 7.19. And Joshua said unto Achan: ‘My son, give, I pray thee, glory to the LORD, the God of Israel, and make confession unto Him; and tell me now what thou hast done; hide nothing from me.’"
11. Hebrew Bible, Ezekiel, 34.23, 37.11 (6th cent. BCE - 5th cent. BCE)

34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 37.11. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃ 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd." 37.11. Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off."
12. Dead Sea Scrolls, Temple Scroll, 45.7-45.17, 46.16-46.18, 48.14-48.17 (2nd cent. BCE - 1st cent. CE)

13. Ignatius, To Polycarp, 4 (1st cent. CE - 2nd cent. CE)

14. Mishnah, Niddah, 7.4 (1st cent. CE - 3rd cent. CE)

7.4. All bloodstains, wherever they are found are clean except those that are found in rooms or in a house for unclean women. A house for unclean Samaritan women conveys uncleanness by overshadowing because they bury miscarriages there. Rabbi Judah says: they did not bury them but threw them away and the wild beasts dragged them off."
15. New Testament, 1 Peter, 2.18 (1st cent. CE - 1st cent. CE)

2.18. Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the wicked.
16. New Testament, 1 Corinthians, 15.51, 16.15, 16.19 (1st cent. CE - 1st cent. CE)

15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
17. New Testament, Acts, 2.18, 7.60, 9.36-9.41, 18.1-18.3, 18.18-18.21, 18.24-18.26 (1st cent. CE - 2nd cent. CE)

2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 9.38. As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them. 9.39. Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 9.41. He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive. 18.1. After these things Paul departed from Athens, and came to Corinth. 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 18.19. He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews. 18.20. When they asked him to stay with them a longer time, he declined; 18.21. but taking his leave of them, and saying, "I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills," he set sail from Ephesus. 18.24. Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.
18. New Testament, James, 1.1 (1st cent. CE - 1st cent. CE)

1.1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.
19. New Testament, Philemon, 2 (1st cent. CE - 1st cent. CE)

20. New Testament, Colossians, 3.22 (1st cent. CE - 1st cent. CE)

3.22. Servants, obey in all things those who are your masters according to the flesh, not just when they are looking, as men-pleasers, but in singleness of heart, fearing God.
21. New Testament, Ephesians, 1.2, 1.5, 2.18, 3.14, 4.6, 5.1, 5.14, 5.20, 6.2, 6.5, 6.23 (1st cent. CE - 1st cent. CE)

1.2. Grace to you and peace from God our Father and the Lord Jesus Christ. 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 2.18. For through him we both have our access in one Spirit to the Father. 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ 4.6. one God and Father of all, who is over all, and through all, and in us all. 5.1. Be therefore imitators of God, as beloved children. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you. 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; 6.2. Honor your father and mother," which is the first commandment with a promise: 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; 6.23. Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.
22. New Testament, Philippians, 3.21 (1st cent. CE - 1st cent. CE)

3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
23. New Testament, Romans, 1.7, 16.3 (1st cent. CE - 1st cent. CE)

1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus
24. New Testament, John, 2.4, 2.19, 2.20, 3.13, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 4.46, 4.47, 4.48, 4.49, 4.50, 4.51, 4.52, 4.53, 4.54, 6.39, 6.40, 6.44, 6.54, 7.12, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 10.18, 11, 11.1, 11.1-12.8, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 11.35, 11.36, 11.37, 11.38, 11.39, 11.40, 11.41, 11.42, 11.43, 11.44, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.17, 13, 14, 15, 16, 17, 19.26, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.15, 21.1, 21.2, 21.3 (1st cent. CE - 1st cent. CE)

10.18. No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father.
25. New Testament, Luke, 1.38, 1.48, 2.19, 2.51, 4.40, 5.7, 5.18-5.25, 6.47, 7.1-7.20, 7.36-7.50, 8.1-8.4, 8.10, 8.21, 8.40-8.56, 9.10-9.17, 10.38-10.42, 11.27, 11.44, 13.10-13.17, 14.1, 17.11-17.19, 18.1-18.8, 18.42, 19.9, 24.1-24.12 (1st cent. CE - 1st cent. CE)

1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 2.19. But Mary kept all these sayings, pondering them in her heart. 2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 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. 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.18. Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus. 5.19. Not finding a way to bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his cot into the midst before Jesus. 5.20. Seeing their faith, he said to him, "Man, your sins are forgiven you. 5.21. The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone? 5.22. But Jesus, perceiving their thoughts, answered them, "Why are you reasoning so in your hearts? 5.23. Which is easier to say, 'Your sins are forgiven you;' or to say, 'Arise and walk?' 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 5.25. Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 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. 7.18. The disciples of John told him about all these things. 7.19. John, calling to himself two of his disciples, sent them to Jesus, saying, "Are you the one who is coming, or should we look for another? 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 8.21. But he answered them, "My mother and my brothers are these who hear the word of God, and do it. 8.40. It happened, when Jesus returned, that the multitude welcomed him, for they were all waiting for him. 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.42. for he had an only daughter, about twelve years of age, and she was dying. But as he went, the multitudes thronged him. 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 8.53. They laughed him to scorn, knowing that she was dead. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 8.55. Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 8.56. Her parents were amazed, but he charged them to tell no one what had been done. 9.10. The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida. 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.12. The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place. 9.13. But he said to them, "You give them something to eat."They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people. 9.14. For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each. 9.15. They did so, and made them all sit down. 9.16. He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.17. They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 11.27. It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said to him, "Blessed is the womb that bore you, and the breasts which nursed you! 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.12. As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us! 17.14. When he saw them, he said to them, "Go and show yourselves to the priests." It happened that as they went, they were cleansed. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 17.17. Jesus answered, "Weren't the ten cleansed? But where are the nine? 17.18. Were there none found who returned to give glory to God, except this stranger? 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you. 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 18.42. Jesus said to him, "Receive your sight. Your faith has healed you. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 24.2. They found the stone rolled away from the tomb. 24.3. They entered in, and didn't find the Lord Jesus' body. 24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.8. They remembered his words 24.9. returned from the tomb, and told all these things to the eleven, and to all the rest. 24.10. Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. 24.11. These words seemed to them to be nonsense, and they didn't believe them. 24.12. But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened.
26. New Testament, Mark, a b c d\n0 "10.27" "10.27" "10 27"\n1 "5.33" "5.33" "5 33"\n2 1.14 1.14 1 14\n3 1.15 1.15 1 15\n4 1.16 1.16 1 16\n.. ... ... ... ...\n463 9.5 9.5 9 5\n464 9.6 9.6 9 6\n465 9.7 9.7 9 7\n466 9.8 9.8 9 8\n467 9.9 9.9 9 9\n\n[468 rows x 4 columns] (1st cent. CE - 1st cent. CE)

27. New Testament, Matthew, 4.24, 7.24, 8.5-8.13, 8.27, 9.1-9.8, 9.18-9.27, 9.30, 9.32, 12.22-12.23, 12.43-12.45, 13.13, 14.13-14.22, 15.21-15.28, 15.31, 21.14, 23.9, 26.6-26.13, 27.63, 28.1-28.8 (1st cent. CE - 1st cent. CE)

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. 7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 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. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 9.1. He entered into a boat, and crossed over, and came into his own city. 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. 9.3. Behold, some of the scribes said to themselves, "This man blasphemes. 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 9.5. For which is easier, to say, 'Your sins are forgiven;' or to say, 'Get up, and walk?' 9.6. But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house. 9.7. He arose and departed to his house. 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 9.18. While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live. 9.19. Jesus got up and followed him, as did his disciples. 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. 9.23. When Jesus came into the ruler's house, and saw the flute players, and the crowd in noisy disorder 9.24. he said to them, "Make room, because the girl isn't dead, but sleeping."They were ridiculing him. 9.25. But when the crowd was put out, he entered in, took her by the hand, and the girl arose. 9.26. The report of this went out into all that land. 9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David! 9.30. Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this. 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 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? 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 12.44. Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order. 12.45. Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 14.22. Immediately Jesus made the disciples get into the boat, and to go ahead of him to the other side, while he sent the multitudes away. 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. 15.31. so that the multitude wondered when they saw the mute speaking, injured whole, lame walking, and blind seeing -- and they glorified the God of Israel. 21.14. The blind and the lame came to him in the temple, and he healed them. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 26.6. Now when Jesus was in Bethany, in the house of Simon the leper 26.7. a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. 26.8. But when his disciples saw this, they were indigt, saying, "Why this waste? 26.9. For this ointment might have been sold for much, and given to the poor. 26.10. But Jesus, knowing this, said to them, "Why do you trouble the woman? Because she has done a good work for me. 26.11. For you always have the poor with you; but you don't always have me. 26.12. For in pouring this ointment on my body, she did it to prepare me for burial. 26.13. Most assuredly I tell you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of as a memorial of her. 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.' 28.1. Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it. 28.3. His appearance was like lightning, and his clothing white as snow. 28.4. For fear of him, the guards shook, and became like dead men. 28.5. The angel answered the women, "Don't be afraid, for I know that you seek Jesus, who has been crucified. 28.6. He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying. 28.7. Go quickly and tell his disciples, 'He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.' Behold, I have told you. 28.8. They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.
28. Aelius Aristides, Orations, 39.1-39.18, 42.1-42.15, 50.56 (2nd cent. CE - 2nd cent. CE)

29. Apuleius, Florida, 19 (2nd cent. CE - 2nd cent. CE)

30. Irenaeus, Refutation of All Heresies, 1.3.3 (2nd cent. CE - 3rd cent. CE)

31. Justin, Dialogue With Trypho, 69 (2nd cent. CE - 2nd cent. CE)

69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius Justin: Be well assured, then, Trypho, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by [Jupiter's] intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that [the devil] has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, 'strong as a giant to run his race,' has been in like manner imitated? And when he [the devil] brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, 'having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, [how even to them] Scripture prophesied that they would renounce these [vanities], and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, you careless hands and enfeebled knees. Be comforted, you faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall [rise up] in the thirsty land. Isaiah 35:1-7 The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe in Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief.
32. Lucian, Alexander The False Prophet, 24 (2nd cent. CE - 2nd cent. CE)

24. He had begun sending emissaries abroad to make the shrine known in foreign lands; his prophecies, discovery of runaways, the conviction of thieves and robbers, revelations of hidden treasure, cures of the sick, restoration of the dead to life — all these were to be advertised. This brought them running and crowding from all points of the compass; victims bled, gifts were presented, and the prophet and disciple came off better than the God; for had not the oracle spoken?—Give what you give to my attendant priest;My care is not for gifts, but for my priest.
33. Lucian, The Lover of Lies, 13, 10 (2nd cent. CE - 2nd cent. CE)

34. Philostratus The Athenian, Life of Apollonius, 3.25, 4.45 (2nd cent. CE

3.25. ThereUPON the Indian smiled and said: You seem to think that mere abstention from injustice constitutes justice, and I am of opinion that all Greeks do the same. For as I once learned from the Egyptians that come hither, governors from Rome are in the habit of visiting your country, brandishing their axes naked over your heads, before they know they have bad men to rule or not; but you acknowledge them to be just if they merely do not sell justice. And I have heard that the slave merchants yonder do exactly the same; for when they come to you with convoys of Carian slaves and are anxious to recommend their characters to you, they make it a great merit of the slaves that they do not steal. In the same way do you recommend on such grounds the rulers whose sway you acknowledge, and after decorating them with such praises as you lavish upon slaves, you send them away, objects, as you imagine, of universal admiration. Nay more, your cleverest poets will not give you leave to be just and good, even if you want to. For here was Minos, a man who exceeded all men in cruelty, and who enslaved with his navies the inhabitants of continent and islands alike, and yet they honor him by placing in his hand a scepter of justice and give him a throne in Hades to be umpire of spirits; while at the same time they deny food and drink to Tantalus, merely because he was a good man and inclined to share with his friends the immortality bestowed upon them by the Gods. And some of them hang stones over him, and rain insults of a terrible kind upon this divine and good man; and I would much rather that they had represented him as swimming in a lake of nectar, for he regaled men with that drink humanely and ungrudgingly. And as he spoke he pointed out a statue which stood upon his left hand, on which was inscribed the name Tantalus. Now this statue was four cubits high, and represented a man of fifty years who was clad in the fashion of Argolis, though he differed in his cloak, that being like a Thessalian's, and he held a cup sufficient at least for one thirsty man and drank your health therefrom, and in the goblet was a liquor, an unmixed draught which frothed and foamed, though without bubbling over the edge of the cup. Now I will presently explain what they consider this cup to be, and for what reason they drink from it. In any case, however, we must suppose that Tantalus was assailed by the poets for not giving rein to his tongue, but because he shared the nectar with mankind; but we must not suppose that he was really the victim of the gods' dislike, for, had he been hateful to them, he would never have been judged by the Indians to be a good man, for they are most religious people and never transgress any divine command. 4.45. Here too is a miracle which Apollonius worked: A girl had died just in the hour of her marriage, and the bridegroom was following her bier lamenting as was natural his marriage left unfulfilled, and the whole of Rome was mourning with him, for the maiden belonged to a consular family. Apollonius then witnessing their grief, said: Put down the bier, for I will stay the tears that you are shedding for this maiden. And withal he asked what was her name. The crowd accordingly thought that he was about to deliver such an oration as is commonly delivered to grace the funeral as to stir up lamentation; but he did nothing of the kind, but merely touching her and whispering in secret some spell over her, at once woke up the maiden from her seeming death; and the girl spoke out loud, and returned to her father's house, just as Alcestis did when she was brought back to life by Heracles. And the relations of the maiden wanted to present him with the sum of 150,000 sesterces, but he said that he would freely present the money to the young lady by way of dowry. Now whether he detected some spark of life in her, which those who were nursing her had not noticed — for it is said that although it was raining at the time, a vapor went up from her face — or whether her life was really extinct, and he restored it by the warmth of his touch, is a mysterious problem which neither I myself nor those who were present could decide.
35. Eusebius of Caesarea, Ecclesiastical History, 6.21.3-6.21.4 (3rd cent. CE - 4th cent. CE)

6.21.3. The mother of the emperor, Mammaea by name, was a most pious woman, if there ever was one, and of religious life. When the fame of Origen had extended everywhere and had come even to her ears, she desired greatly to see the man, and above all things to make trial of his celebrated understanding of divine things. 6.21.4. Staying for a time in Antioch, she sent for him with a military escort. Having remained with her a while and shown her many things which were for the glory of the Lord and of the excellence of the divine teaching, he hastened back to his accustomed work.
36. Origen, Against Celsus, 2.48, 6.1 (3rd cent. CE - 3rd cent. CE)

2.48. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that we deemed Jesus to be the Son of God, because he healed the lame and the blind. And he adds: Moreover, as you assert, he raised the dead. That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart. And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz., the daughter of the ruler of the synagogue (of whom I know not why He said, She is not dead, but sleeps, stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the Gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the inner man, as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons. 6.1. In beginning this our sixth book, we desire, my reverend Ambrosius, to answer in it those accusations which Celsus brings against the Christians, not, as might be supposed, those objections which he has adduced from writers on philosophy. For he has quoted a considerable number of passages, chiefly from Plato, and has placed alongside of these such declarations of holy Scripture as are fitted to impress even the intelligent mind; subjoining the assertion that these things are stated much better among the Greeks (than in the Scriptures), and in a manner which is free from all exaggerations and promises on the part of God, or the Son of God. Now we maintain, that if it is the object of the ambassadors of the truth to confer benefits upon the greatest possible number, and, so far as they can, to win over to its side, through their love to men, every one without exception - intelligent as well as simple - not Greeks only, but also Barbarians (and great, indeed, is the humanity which should succeed in converting the rustic and the ignorant ), it is manifest that they must adopt a style of address fitted to do good to all, and to gain over to them men of every sort. Those, on the other hand, who turn away from the ignorant as being mere slaves, and unable to understand the flowing periods of a polished and logical discourse, and so devote their attention solely to such as have been brought up among literary pursuits, confine their views of the public good within very strait and narrow limits.
37. Anon., 4 Baruch, 9.17

9.17. And the trees that had sprouted and became haughty and said:"We have supplied our power (?) to the air," he will cause them to wither, with the grandeur of their branches, and he will cause them to be judged -- that firmly rooted tree!
38. Anon., Gospel of Peter, 50



Subjects of this text:

subject book bibliographic info
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 429
abraham Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
acts of the apostles Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 15
afflict/afflictions Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 279, 283, 291
akiva, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
alexander of abonoteichus Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 15
alexander severus, emperor Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
angels Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
anthropology Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
apocryphal acts Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 15
apollonius of tyana Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52; Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 15
apotheosis Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 42
apuleius Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 214
ascetic(ism) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
asclepius Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 136, 137
athanasius Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 15
authority, religious Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 283
barnaban source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 264
belief Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283, 291
believers - non-believers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
blind/blinding/blindness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 185
brother, brotherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 327
childist interpretation, and narrative criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
children, childhood Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
church(es) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
codex alexandrinus (a Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
codex bezae (d Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
codex ephraemi rescriptus (c Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
communication, with the divine, language and religion Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
community, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 283
cult places, neighborhood and cult Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 279, 283, 291
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) 277, 283
death, tombs, tombs protection Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
deconstructive criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 199, 201, 211
devotional practices Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
discipleship, followers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283, 291
discipleship, relation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 279, 283, 291
easter Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
elite and non-elite, retainers in mark Esler, The Early Christian World (2000) 204
elite and non-elite, urban elite in mark Esler, The Early Christian World (2000) 204
emotions, fear Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
emotions Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
enlightenment, personal, testimony, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
exorcism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 279, 283, 291
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 166
experience, religious, personal Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
family Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 327
fast(ing) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 327
galen Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 124, 132, 136, 137
gender studies Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 201
gentiles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 264
gerasene Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 247, 248
great persecution Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
greek syntax, verb tense usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 147
groups, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 166
healing Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 124, 132, 136, 137
hebrew bible, in context of ane culture Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
hebrew bible, view of resuscitation Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
hierocles (sossianus hierocles) Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
hippocrates Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 136
historical criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 199
historical tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 248
identity, ethnic identity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 247
incantations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 279, 283, 291
invoke/invocations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
isaac Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
isis Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 137
jacob Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
jairus, daughter of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 264; Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
jairuss daughter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172, 201
jesus, daughter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
jesus, exaltation of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, healer Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 279, 283
jesus, healing jairuss daughter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 201
jesus, invocation of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, name of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, risen/exalted Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, teachings about children Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 201
jesus, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 185
jesus Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 124, 132, 136, 137; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 279, 283, 291
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
jesus christ Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
jesus death Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 283
jews Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 264
joanna Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
john, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 291
john the baptist Levine Allison and Crossan, The Historical Jesus in Context (2006) 6; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
julia domna Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
julia mamaea Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
kephalaion (kephalaia) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
kingdom of god Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 199, 201, 211
life after death Allison, 4 Baruch (2018) 429
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 248
lucian Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 15, 136
luke Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
magdalene source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 264
magic, voces magicae Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
magic/magical/magicians Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 166
magic Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 15, 137; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
mark, gospel of Esler, The Early Christian World (2000) 204
mark, linguistic usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 147
mark Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 697, 700; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 279, 283, 291
mark (gospel) Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172, 201, 211
mark (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 264
marriage, human Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
martha (sister of mary) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary (mother of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary magdalene Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary of bethany Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary of james Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
matthew Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
menstruants/niddah, food preparation Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 400
menstruants/niddah, physical contact with husband Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 400
menstruants/niddah, social isolation Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 400
messiah Allison, 4 Baruch (2018) 429; Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670
miracles, reluctance to perform Bickerman and Tropper, Studies in Jewish and Christian History (2007) 697
miracles, secret Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 697
miracles, witnesses Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 700
miracles/miraculous/miracle-workers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 185
miracles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 264; Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 697; Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 214; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 283
mission, role of women Esler, The Early Christian World (2000) 447
moses Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 42
mother, motherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 327
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 264
multiple masculinities theory, narrative criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
nazareth Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
norms, behavior Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 283
novels Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 15
origen of alexandria Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
pagans Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
pais Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 199, 211
parables Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
paralytic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
parents' Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 327
parents Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
patriarchy Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 201
paul, and valentinians Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 235
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 166
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 279, 283, 291
peter, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 279
peter Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670; Roukema, Jesus, Gnosis and Dogma (2010) 136; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166; Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 201, 211
philostratus Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 15
philostratus (flavius philostratus) Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 52
politics and religion Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
poor, the Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
power, divine Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
power Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 42
prayer, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
priesthood Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
prometheus Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 214
psychoanalytic, psychoanalysis Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
purity/impurity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 264
qumran jews, exclusion of women from jerusalem Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 400
repentance Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
resurrection Allison, 4 Baruch (2018) 429; Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 214; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
resuscitation Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
return from the dead Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 15, 137
ritual practices Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
rituals Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
rome/roman Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
salome (disciple of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
samaritan Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
satan Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
scribes Esler, The Early Christian World (2000) 204
secrecy Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 225
secret, messianic Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 697, 700
secret, teaching Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 700
sick/sickness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
signs/σημεῖον (σημεῖα) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 185
slaves/slavery Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 199, 211
social location, marks gospel Esler, The Early Christian World (2000) 204
social scientific methodology Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
social stratification Esler, The Early Christian World (2000) 204
sociology Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
soteriology Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
symbol(ic), symbolism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
syrophoenician woman and daughter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
tantalus Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 214
titlos (titloi) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
transfiguration Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 42
type-scene, in biblical narrative Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
typho Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 214
whirlwind Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 42
women, position of Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
women, role in mission Esler, The Early Christian World (2000) 447
wonders/wonder-working Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
yohanan ben matya Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
zacchaeus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432