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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 9.21-9.23


καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν·He asked his father, "How long has it been since this has come to him?"He said, "From childhood.


καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς.Often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us.


ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι.Jesus said to him, "If you can believe, all things are possible to him who believes.


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

25 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. 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.
8. 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)

9. New Testament, Acts, 1.14, 2.18, 2.22-2.40, 2.42-2.44, 3.11-3.26, 6.4, 7.17, 7.23, 7.51-7.53, 8.11, 8.13, 8.37-8.38, 9.4, 9.26, 13.16-13.39, 16.16, 16.18, 17.30, 19.11-19.20, 20.18, 27.9 (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. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 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. 3.11. As the lame man who was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering. 3.12. When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.14. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 3.17. Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.20. and that he may send Christ Jesus, who was ordained for you before 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 7.17. But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it! 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 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. 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 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. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty. 20.18. When they had come to him, he said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you all the time 27.9. When much time was spent, and the voyage was now dangerous, because the Fast had now already gone by, Paul admonished them
10. 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.
11. 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.
12. New Testament, Ephesians, 1.2, 1.5, 2.18, 3.14, 4.6, 5.1, 5.20, 6.2, 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. 5.20. 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: 6.23. Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.
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, 3.12, 3.17-3.18, 4.46-4.54, 5.6, 6.64-6.65, 7.33, 11.1-11.44, 14.1, 14.8, 14.10-14.12, 16.8-16.9, 16.27, 16.30, 17.8, 20.25, 20.27, 20.29 (1st cent. CE - 1st cent. CE)

3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 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. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well? 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father. 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 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. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 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. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 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. 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.
17. New Testament, Luke, 1.38, 1.48, 4.1-4.5, 4.9-4.12, 4.31-4.41, 5.13-5.16, 5.24, 5.27-5.28, 5.30-5.39, 7.1-7.17, 8.2, 8.22-8.56, 9.35-9.44, 10.29-10.37, 11.5-11.10, 11.14-11.26, 12.56, 13.11, 13.28-13.29, 15.11-15.32, 17.6, 17.20-17.21, 18.4, 18.9-18.14, 20.9, 23.8, 24.11, 24.41 (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. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 5.13. He stretched out his hand, and touched him, saying, "I want to. Be made clean."Immediately the leprosy left him. 5.14. He charged him to "Tell no one, but go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them. 5.15. But the report concerning him spread much more, and great multitudes came together to hear, and to be healed by him of their infirmities. 5.16. But he withdrew himself into the desert, and prayed. 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. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.22. 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. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples 9.44. Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons. 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.21. When the strong man, fully armed, guards his own dwelling, his goods are safe. 11.22. But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils. 11.23. He that is not with me is against me. He who doesn't gather with me scatters. 11.24. The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, 'I will turn back to my house from which I came out.' 11.25. When he returns, he finds it swept and put in order. 11.26. Then he goes, and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first. 12.56. You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don't interpret this time? 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. 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 15.27. He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.' 15.28. But he was angry, and would not go in. Therefore his father came out, and begged him. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 15.30. But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.' 15.31. He said to him, 'Son, you are always with me, and all that is mine is yours. 15.32. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' 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. 17.20. Being asked by the Pharisees when the Kingdom of God would come, he answered them, "The Kingdom of God doesn't come with observation; 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you. 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10. Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 23.8. Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. 24.11. These words seemed to them to be nonsense, and they didn't believe them. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat?
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.. ... ... .. .. \n487 9.5 9.5 9 5 \n488 9.6 9.6 9 6 \n489 9.7 9.7 9 7 \n490 9.8 9.8 9 8 \n491 9.9 9.9 9 9 \n\n[492 rows x 4 columns] (1st cent. CE - 1st cent. CE)

19. New Testament, Matthew, 2.7, 2.16, 4.1-4.7, 4.23-4.25, 7.28-7.29, 8.1-8.13, 8.16, 8.28-8.34, 9.2-9.8, 9.13, 9.20-9.22, 9.36, 10.8, 12.7, 12.22-12.24, 12.43-12.45, 13.58, 14.14, 15.21-15.28, 15.32-15.39, 16.17-16.19, 17.14-17.21, 18.6, 18.23-18.35, 20.1-20.2, 20.6, 20.12, 20.16, 21.18-21.22, 22.1-22.14, 23.9, 23.23, 25.19 (1st cent. CE - 1st cent. CE)

2.7. Then Herod secretly called the wise men, and learned from them exactly what time the star appeared. 2.16. Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 4.25. Great multitudes from Galilee, Decapolis, Jerusalem, Judea and from beyond the Jordan followed him. 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 7.29. for he taught them with authority, and not like the scribes. 8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.28. 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. 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 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. 9.36. But when he saw the multitudes, he was moved with compassion for them, because they were weary and scattered, as sheep without a shepherd. 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David? 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.43. 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. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 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. 15.32. Jesus summoned his disciples and said, "I have compassion on the multitude, because they continue with me now three days and have nothing to eat. I don't want to send them away fasting, or they might faint on the way. 15.33. The disciples said to him, "Where should we get so many loaves in a deserted place as to satisfy so great a multitude? 15.34. Jesus said to them, "How many loaves do you have?"They said, "Seven, and a few small fish. 15.35. He commanded the multitude to sit down on the ground; 15.36. and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. 15.37. They all ate, and were filled. They took up seven baskets full of the broken pieces that were left over. 15.38. Those who ate were four thousand men, besides women and children. 15.39. Then he sent away the multitudes, got into the boat, and came into the borders of Magdala. 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. 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' 18.29. So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds. 20.1. For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.16. So the last will be first, and the first last. For many are called, but few are chosen. 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. 22.1. Jesus answered and spoke again in parables to them, saying 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.23. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them.
20. Lucian, The Lover of Lies, 16 (2nd cent. CE - 2nd cent. CE)

21. 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.
22. 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.
23. Papyri, Papyri Graecae Magicae, 4.3007-4.3086 (3rd cent. CE - 4th cent. CE)

24. Epiphanius, Panarion, 30 (4th cent. CE - 5th cent. CE)

25. Jerome, Vita S. Hilaronis Eremitae, 14 (5th cent. CE - 5th cent. CE)



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
adjuration Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
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, 265, 266
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
aristaenete Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
asc (altered state of consciousness) Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
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
barsanuphius and john, correspondence Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
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
brother, brotherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 327
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
charismatic wonderworkers, christian ascetics Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
charismatic wonderworkers, jesus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
charismatic wonderworkers/ascetics Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155, 159
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
christianity Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
church(es) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
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
conversions linked to healing Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
corpse defilement Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 136
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
daimons Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
dancing Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
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
deconstructive criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 199, 211
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; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178; 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
emmanuel Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
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
epiphanius of salamis Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
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; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 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; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
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
fasting Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 327
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
fevers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
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
god, source of charismatic power Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
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, 265, 266
greek magical papyri, xiii, xv Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
greek syntax, direct discourse Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 142
greek syntax, hyperbaton Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek syntax, participles Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 142, 145
greek syntax, word order Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek vocables and phrases, γάρ Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 142
greek vocables and phrases, δέ Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek vocables and phrases, ἀποκιν́ομαι Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 123
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
hilarion Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
historical criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 199
historiolae Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
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, 265, 266
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
jerome Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
jesus, ascetics linked to Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
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, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
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 miracles, other healings Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155, 159
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 Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282, 288
joseph of tiberias Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
josephus (christian convert) Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
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
kingdom of god Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171, 199, 211
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, 155
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
malaria Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
mark, linguistic usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 142, 145
mark 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, 211
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
medium Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
messiah, hope Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
miracle Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
miracle stories Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
miracles/miraculous/miracle-workers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 123
miracles 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
model, of jesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263
monotheism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
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) 249
multiple masculinities theory, narrative criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171, 172
multiple personalities Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
nekydaimon Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
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
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 265
oligopistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221, 266
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
pais Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 199, 211
parents Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 327; 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
pastoral, jesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263
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
paul Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
periodisation of history Crabb, Luke/Acts and the End of History (2020) 347
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
peter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 211
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
philostratus Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
physician, jesus as Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263
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
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263
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 Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178; 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
psychology Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
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
revelation 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, 155
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
scriptures, interpretation of, as basis for pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 265
sea of galilee Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
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, 265
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
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 265
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
sin Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
slaves/slavery Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 199, 211
social order McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 32
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
spirits Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
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
syria Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
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
temporal terminology\n, χρόνος Crabb, Luke/Acts and the End of History (2020) 347
therapeutic trust, thomas, doubt of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 265, 266
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
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263
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