Tiresias: The Ancient Mediterranean Religions Source Database

8257

New Testament, Mark, 9.14
Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδαν ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συνζητοῦντας πρὸς αὐτούς. Coming to the disciples, he saw a great multitude around them, and scribes questioning them.

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

26 results
1. Hebrew Bible, Exodus, 16 (9th cent. BCE - 3rd cent. BCE)
2. Hebrew Bible, Genesis, 3 (9th cent. BCE - 3rd cent. BCE)
3. Hebrew Bible, Numbers, 27.17 (9th cent. BCE - 3rd cent. BCE) 27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 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.’"
4. Hebrew Bible, Isaiah, 49.24-49.25 (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׃ 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."
5. Hebrew Bible, Ezekiel, 34.23 (6th cent. BCE - 5th cent. BCE) 34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 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."
6. Septuagint, Wisdom of Solomon, 2.23-2.24 (2nd cent. BCE - 1st cent. BCE) 2.23. for God created man for incorruption,and made him in the image of his own eternity 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.
7. Josephus Flavius, Jewish Antiquities, 8.46-8.47 (1st cent. CE - 1st cent. CE) 8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed.
8. 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.
9. 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 15.26 15.26 15 26 (1st cent. CE - 1st cent. CE)
10. New Testament, Acts, 1.14, 2.42-2.44, 6.4, 8.13, 9.26, 16.16, 16.18, 19.11-19.20 (1st cent. CE - 2nd cent. CE) 1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 2.44. All who believed were together, and had all things common. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 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. 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty.
11. New Testament, Apocalypse, 9.1-9.2, 9.11 (1st cent. CE - 1st cent. CE) 9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him. 9.2. He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. The sun and the air were darkened because of the smoke from the pit. 9.11. They have over them as king the angel of the abyss. His name in Hebrew is "Abaddon," but in Greek, he has the name "Apollyon.
12. New Testament, James, 5.13-5.15 (1st cent. CE - 1st cent. CE) 5.13. Is any among you suffering? Let him pray. Is any cheerful? Let him sing praises. 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
13. New Testament, Galatians, 2 (1st cent. CE - 1st cent. CE)
14. New Testament, Hebrews, 10.19-10.25 (1st cent. CE - 1st cent. CE) 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.21. and having a great priest over the house of God 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water 10.23. let us hold fast the confession of our hope unyieldingly. For he who promised is faithful. 10.24. Let us consider how to provoke one another to love and good works 10.25. not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching.
15. New Testament, Romans, 5.12-5.21 (1st cent. CE - 1st cent. CE) 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord.
16. New Testament, John, 4.46-4.54, 11.1-11.44, 14.1, 14.10-14.12, 16.27, 16.30, 17.8 (1st cent. CE - 1st cent. CE) 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 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. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.30. Now we know that you know all things, and don't need for anyone to question you. By this we believe that you came forth from God. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me.
17. New Testament, Luke, 4.31-4.37, 5.13-5.16, 5.24, 5.27-5.28, 5.30-5.39, 7.1-7.10, 8.2, 8.22-8.56, 9.37-9.43, 11.14, 11.24-11.26, 17.6, 18.43, 20.27-20.40 (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. 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. 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. 5.27. After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me! 5.28. He left everything, and rose up and followed him. 5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners? 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 5.32. I have not come to call the righteous, but sinners to repentance. 5.33. They said to him, "Why do John's disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink? 5.34. He said to them, "Can you make the friends of the bridegroom fast, while the bridegroom is with them? 5.35. But the days will come when the bridegroom will be taken away from them. Then they will fast in those days. 5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. 5.37. No one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed. 5.38. But new wine must be put into fresh wineskins, and both are preserved. 5.39. No man having drunk old wine immediately desires new, for he says, 'The old is better.' 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. 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; 8.22. Now it happened on one of those days, that he entered into a boat, himself and his disciples, and he said to them, "Let's go over to the other side of the lake." So they launched out. 8.23. But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him? 8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 8.40. It happened, when Jesus returned, that the multitude welcomed him, for they were all waiting for him. 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.42. for he had an only daughter, about twelve years of age, and she was dying. But as he went, the multitudes thronged him. 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 8.53. They laughed him to scorn, knowing that she was dead. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 8.55. Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 8.56. Her parents were amazed, but he charged them to tell no one what had been done. 9.37. 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. 11.24. 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. 17.6. The Lord said, "If you had faith like a grain of mustard seed, you would tell this sycamore tree, 'Be uprooted, and be planted in the sea,' and it would obey you. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 20.27. Some of the Sadducees came to him, those who deny that there is a resurrection. 20.28. They asked him, "Teacher, Moses wrote to us that if a man's brother dies having a wife, and he is childless, his brother should take the wife, and raise up children for his brother. 20.29. There were therefore seven brothers. The first took a wife, and died childless. 20.30. The second took her as wife, and he died childless. 20.31. The third took her, and likewise the seven all left no children, and died. 20.32. Afterward the woman also died. 20.33. Therefore in the resurrection whose wife of them will she be? For the seven had her as a wife. 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 20.38. Now he is not the God of the dead, but of the living, for all are alive to him. 20.39. Some of the scribes answered, "Teacher, you speak well. 20.40. They didn't dare to ask him any more questions.
18. New Testament, Mark, a b c d\n0 "10.21" "10.21" "10 21"\n1 "10.27" "10.27" "10 27"\n2 1.12 1.12 1 12\n3 1.13 1.13 1 13\n4 1.14 1.14 1 14\n.. ... ... ... ...\n472 9.5 9.5 9 5\n473 9.6 9.6 9 6\n474 9.7 9.7 9 7\n475 9.8 9.8 9 8\n476 9.9 9.9 9 9\n\n[477 rows x 4 columns] (1st cent. CE - 1st cent. CE)
19. New Testament, Matthew, 8.1-8.5, 8.11, 8.28-8.34, 9.2-9.8, 9.20-9.22, 10.8, 12.43-12.45, 13.58, 14.13-14.21, 15.21-15.28, 16.17-16.19, 17.14-17.21, 21.18-21.22, 21.37, 22.23-22.33 (1st cent. CE - 1st cent. CE) 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 8.11. 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 8.28. 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. 9.2. 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. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 9.21. for she said within herself, "If I just touch his garment, I will be made well. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 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. 13.58. He didn't do many mighty works there because of their unbelief. 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. 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. 21.18. Now in the morning, as he returned to the city, he was hungry. 21.19. Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!"Immediately the fig tree withered away. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 21.37. But afterward he sent to them his son, saying, 'They will respect my son.' 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.' 22.25. Now there were with us seven brothers. The first married and died, and having no seed left his wife to his brother. 22.26. In like manner the second also, and the third, to the seventh. 22.27. After them all, the woman died. 22.28. In the resurrection therefore, whose wife will she be of the seven? For they all had her. 22.29. But Jesus answered them, "You are mistaken, not knowing the Scriptures, nor the power of God. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 22.31. But concerning the resurrection of the dead, haven't you read that which was spoken to you by God, saying 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living. 22.33. When the multitudes heard it, they were astonished at his teaching.
20. Justin, Dialogue With Trypho, 17 (2nd cent. CE - 2nd cent. CE) 17. Justin: For other nations have not inflicted on us and on Christ this wrong to such an extent as you have, who in very deed are the authors of the wicked prejudice against the Just One, and us who hold by Him. For after that you had crucified Him, the only blameless and righteous Man - through whose stripes those who approach the Father by Him are healed- when you knew that He had risen from the dead and ascended to heaven, as the prophets foretold He would, you not only did not repent of the wickedness which you had committed, but at that time you selected and sent out from Jerusalem chosen men through all the land to tell that the godless heresy of the Christians had sprung up, and to publish those things which all they who knew us not speak against us. So that you are the cause not only of your own unrighteousness, but in fact of that of all other men. And Isaiah cries justly: 'By reason of you, My name is blasphemed among the Gentiles.' Isaiah 52:5 And: 'Woe unto their soul! Because they have devised an evil device against themselves, saying, Let us bind the righteous, for he is distasteful to us. Therefore they shall eat the fruit of their doings. Woe unto the wicked! evil shall be rendered to him according to the works of his hands.' And again, in other words: 'Woe unto them that draw their iniquity as with a long cord, and their transgressions as with the harness of a heifer's yoke: who say, Let his speed come near; and let the counsel of the Holy One of Israel come, that we may know it. Woe unto them that call evil good, and good evil; that put light for darkness, and darkness for light; that put bitter for sweet, and sweet for bitter!' Accordingly, you displayed great zeal in publishing throughout all the land bitter and dark and unjust things against the only blameless and righteous Light sent by God. For He appeared distasteful to you when He cried among you, 'It is written, My house is the house of prayer; but you have made it a den of thieves!' Matthew 21:13 He overthrew also the tables of the money-changers in the temple, and exclaimed, 'Woe unto you, Scribes and Pharisees, hypocrites! Because you pay tithe of mint and rue, but do not observe the love of God and justice. You whited sepulchres! Appearing beautiful outward, but are within full of dead men's bones.' And to the Scribes, 'Woe unto you, Scribes! For you have the keys, and you do not enter in yourselves, and them that are entering in you hinder; you blind guides!'
21. Lucian, The Lover of Lies, 16 (2nd cent. CE - 2nd cent. CE)
22. 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.
23. Origen, Against Celsus, 1.6 (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.
24. Papyri, Papyri Graecae Magicae, 4.3019 (3rd cent. CE - 4th cent. CE)
25. Epiphanius, Panarion, 30 (4th cent. CE - 5th cent. CE)
26. Anon., 4 Ezra, 12.38, 13.52 12.38. and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets. 13.52. He said to me, "Just as no one can explore or know what is in the depths of the sea, so no one on earth can see my Son or those who are with him, except in the time of his day.

Subjects of this text:

subject	book bibliographic info
abuse, trust following	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
abyss	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 32
acts (new testament)	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
agency	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 280, 281, 282, 288, 289, 290, 291
anthesteria	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
apistia, apistos	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
apollonius of tyana	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
apophthegms	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
apostles, ministry of the	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
apostles	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
ascetic(ism)	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
authority, religious	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280, 281, 282
belief, unbelief	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
belief	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
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, 291
blind/blinding/blindness	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
canonization	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 280
celsus	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
childist interpretation, and narrative criticism	Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171, 172
children, childhood	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
church(es)	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 125
church, ecclesia	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 289
church	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
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
community	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
confession	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
conversion, of joseph of tiberias	Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
conversions linked to healing, exceptionalism	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
corpse defilement	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 136
crowd, in mark	Esler, The Early Christian World (2000) 208
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
daemones, demons	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 280, 281, 282, 288, 289, 290, 291
dancing	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
daphne and delius	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
death, demonisation of	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 136
death, eschatology	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 289
death, resurrection	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
death	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
demon, demonology	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
demons	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 32
devil	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 136
dionysia	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
disciples of jesus	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
discipleship, followers, christian	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288, 289, 291
discipleship, relation	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 280, 288, 289, 290, 291
doubt	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221
easter	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280, 289, 291
ecclesiology	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221
education, teacher figure	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
elijah	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
elite and non-elite, expendables in mark	Esler, The Early Christian World (2000) 206
elite and non-elite, peasants in mark	Esler, The Early Christian World (2000) 208
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
elite and non-elite, urban non-elite in mark	Esler, The Early Christian World (2000) 206
emotions	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
epiphanios (bishop of salamis), conversion of joseph of tiberias, recounted by	Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
epiphany	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
eschatology	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
evil	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
exemplars of trust, jesus as	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221
exorcism	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 280, 281, 282, 288, 289, 290, 291; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
exorcism and demons, jesus	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
exorcism and demons, ritual words	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
exorcisms/exorcise/exorcists/exorcistic	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
exorcisms	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 32
experience, religious, personal	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 291
faith, faithlessness	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
faith, lack of	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
faith	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
fast(ing)	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
fasting	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
father	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
forgiveness	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
gentiles	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
gerasene	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282
gospels	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 32
grace	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191, 221
heal/healers/healings	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 123, 125
healing	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
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
herod antipas (antipater)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
historiolae	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
hoehner, h. w.	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
hope	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
identity, ethnic identity	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282
identity, religious identity	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 282
identity	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
idolatry	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 281
illness	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 136
imitation, of christ	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191, 221
imperfect trust, adequacy of	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
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, 280, 281, 282, 288, 289, 290, 291
israel	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282, 290
jairuss daughter	Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171, 172
jesus, as healer/exorcist	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 125
jesus, daughter	Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171, 172
jesus, demons addressed by	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
jesus, healer	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 290
jesus, interactions with children	Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171
jesus, son of man	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
jesus, traditions of	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 125
jesus, work/acts/miracles of	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 125
jesus	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 280, 281, 282, 288, 289, 290, 291; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
jesus death	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 288
jesus of nazareth	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
jesus–paul parallels	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 206, 230
john, apostle	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 280, 291
john the baptist, and herod antipas	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
john the baptist	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282, 288; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
joseph of tiberias	Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
judah (patriarch, son of hillel)	Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
judaism	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
king/βασιλεύς/kingdom/βασιλεία	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 125
kingdom of god	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 125; 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, 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
lazarus, raising of	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191
liturgy	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
lucian of samosata	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
luke, gospel of, and the herodians	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
luke, using matthew	Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 77
luke	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280, 281
luke (gospel writer and gospel)	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
magdalene source	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
magic/magical/magicians	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
magic	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
mareotis, lake, and the scribes	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
mareotis, lake, characterization of the herodians	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
mareotis, lake, herod antipas, presentation of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
mareotis, lake, mark, gospel of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
mareotis, lake, pharisees in	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121
mark, disciples	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 96
mark, discipleship	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 96
mark, gospel of	Esler, The Early Christian World (2000) 204, 206, 208
mark, reasons for conflict between jesus and judaism	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 727
mark, trial of jesus	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 727
mark	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685, 727; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 280, 281, 282, 288, 289, 290, 291
mark (gospel)	Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171, 172
mark (gospel writer and gospel)	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
marriage, human	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
martyrdom	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288, 289
martyrs	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288, 289
mary magdalene	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
matthew	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281, 282
mediator, others, in imitation of christ	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191
messiah, death	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
messiah, hope	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
messiah	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
miracle stories	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
miracles, secret	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
miracles, witnesses	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
miracles/miraculous/miracle-workers	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 123, 125
miracles	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 32; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 280, 281
monotheism	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
muhammad	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
multiple masculinities theory, narrative criticism	Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171, 172
nero	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 289
nicene creed	Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
norms, behavior	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288, 290
oligopistos	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221
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
parents	Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
passion narrative, trust in	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
paul, reputation of	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 230
paul/pauline	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 123, 125
paul	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
peasants, and taxation in galilee	Esler, The Early Christian World (2000) 208
persona	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 280, 281, 282, 288, 289, 290, 291
peter, apostle	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288, 289
petitions of the lords prayer	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
pharisees	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 727
philostratus	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
pistis, apistia	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
pistis, power of	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
pistis	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
pneuma	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
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, 282
polytheism	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
power, divine	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
prayer, christian	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 289, 290, 291
prayer, effect of	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
prayer	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
prophecy, false prophets	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281
psyche	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288, 289
psychoanalytic, psychoanalysis	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
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) 249
qumran	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281
reader vs. participants	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
resurrection	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
revelation	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
ritual practitioners	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
ritual words	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
roman empire, judicial procedure	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 727
roman rule	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
salamis	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
salvation	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
satan	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 281, 282, 288, 289
scribes	Esler, The Early Christian World (2000) 204
sea of galilee	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
secret, messianic	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
self, notion of, christian self	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
self-sacrifice	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 289
self-trust, negative	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
selfhood	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
septuagintisms	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 230
shamanism	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 206
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, 125
sin	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
social location, marks gospel	Esler, The Early Christian World (2000) 204, 206, 208
social order	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 32
social stratification	Esler, The Early Christian World (2000) 204, 206, 208
spirit, evil	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
spirit, evil or unclean	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191
spirit, power of the	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
spirit, the	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
steadfastness	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
stilling of the storm'	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 32
symbol(ic), symbolism	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
synagogue	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249; 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, 172
tannehill, r.	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 230
temple, jerusalem temple	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 290
temple	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 727
therapeutic trust	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221
tiberias	Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
tragedy / tragic	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
type-scene, in biblical narrative	Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
woman/women	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
wonders/wonder-working	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
worship	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199