Tiresias: The Ancient Mediterranean Religions Source Database

8257

New Testament, Mark, 9.28-9.42
καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατʼ ἰδίαν ἐπηρώτων αὐτόν Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?
καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ . He said to them, "This kind can come out by nothing, except by prayer and fasting.
Κἀκεῖθεν ἐξελθόντες ἐπορεύοντο διὰ τῆς Γαλιλαίας, καὶ οὐκ ἤθελεν ἵνα τις γνοῖ· They went out from there, and passed through Galilee. He didn't want anyone to know it.
ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν [αὐτοῖς] ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again.
οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι. But they didn't understand the saying, and were afraid to ask him.
Καὶ ἦλθον εἰς Καφαρναούμ. Καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς Τί ἐν τῇ ὁδῳ διελογίζεσθε; He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way?
οἱ δὲ ἐσιώπων, πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ τίς μείζων. But they were silent, for they had disputed one with another on the way about who was the greatest.
καὶ καθίσας ἐφώνησεν τοὺς δώδεκα καὶ λέγει αὐτοῖς Εἴ τις θέλει πρῶτος εἶναι ἔσται πάντων ἔσχατος καὶ πάντων διάκονος. He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all.
καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς He took a little child, and set him in the midst of them. Taking him in his arms, he said to them
Ὃς ἂν [ἓν] τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με. Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me.
Ἔφη αὐτῷ ὁ Ἰωάνης Διδάσκαλε, εἴδαμέν τινα ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν αὐτόν, ὅτι οὐκ ἠκολούθει ἡμῖν. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us.
ὁ δὲ Ἰησοῦς εἶπεν Μὴ κωλύετε αὐτόν, οὐδεὶς γὰρ ἔστιν ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀνόματί μου καὶ δυνήσεται ταχὺ κακολογῆσαί με· But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me.
ὃς γὰρ οὐκ ἔστιν καθʼ ἡμῶν, ὑπὲρ ἡμῶν ἐστίν. For whoever is not against us is on our side.
Ὃς γὰρ ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν ὀνόματι ὅτι Χριστοῦ ἐστέ, ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ. For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward.
Καὶ ὃς ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων, καλόν ἐστιν αὐτῷ μᾶλλον εἰ περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ βέβληται εἰς τὴν θάλασσαν. Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck.

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

24 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, 2.42-2.44, 6.4, 8.13, 9.26, 16.16, 16.18, 19.11-19.20 (1st cent. CE - 2nd cent. CE) 1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 2.44. All who believed were together, and had all things common. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty.
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, Galatians, 2 (1st cent. CE - 1st cent. CE)
13. 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.
14. 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.
15. New Testament, John, 4.46-4.54, 11.1-11.44, 14.1, 14.10-14.12, 16.27, 16.30, 17.8, 21.1-21.3 (1st cent. CE - 1st cent. CE) 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out! 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.30. Now we know that you know all things, and don't need for anyone to question you. By this we believe that you came forth from God. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing.
16. New Testament, Luke, 4.31-4.41, 5.7, 5.13-5.16, 5.24, 5.27-5.28, 5.30-5.39, 6.47, 7.1-7.17, 8.2, 8.10, 8.22-8.56, 9.37-9.43, 10.23, 11.14, 11.24-11.26, 11.44, 13.10, 14.1, 17.11 (1st cent. CE - 1st cent. CE) 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.13. 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.' 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 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; 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 8.22. Now it happened on one of those days, that he entered into a boat, himself and his disciples, and he said to them, "Let's go over to the other side of the lake." So they launched out. 8.23. But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him? 8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 8.40. It happened, when Jesus returned, that the multitude welcomed him, for they were all waiting for him. 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.42. for he had an only daughter, about twelve years of age, and she was dying. But as he went, the multitudes thronged him. 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 8.53. They laughed him to scorn, knowing that she was dead. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 8.55. Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 8.56. Her parents were amazed, but he charged them to tell no one what had been done. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples 10.23. Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.24. The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, 'I will turn back to my house from which I came out.' 11.25. When he returns, he finds it swept and put in order. 11.26. Then he goes, and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 13.10. He was teaching in one of the synagogues on the Sabbath day. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee.
17. 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.. ... ... ... ...\n489 9.5 9.5 9 5\n490 9.6 9.6 9 6\n491 9.7 9.7 9 7\n492 9.8 9.8 9 8\n493 9.9 9.9 9 9\n\n[494 rows x 4 columns] (1st cent. CE - 1st cent. CE)
18. New Testament, Matthew, 4.23-4.25, 7.24, 8.1-8.13, 8.16, 8.27-8.34, 9.2-9.8, 9.20-9.22, 9.30, 9.32, 10.8, 12.22-12.24, 12.43-12.45, 13.13, 13.36-13.37, 13.58, 15.21-15.28, 16.17-16.19, 17.14-17.21, 21.21-21.22 (1st cent. CE - 1st cent. CE) 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. 7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 8.1. 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; 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 8.28. When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way. 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time? 8.30. Now there was a herd of many pigs feeding far away from them. 8.31. The demons begged him, saying, "If you cast us out, permit us to go away into the herd of pigs. 8.32. He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. 8.33. Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. 8.34. Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. 9.3. Behold, some of the scribes said to themselves, "This man blasphemes. 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 9.5. For which is easier, to say, 'Your sins are forgiven;' or to say, 'Get up, and walk?' 9.6. But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house. 9.7. He arose and departed to his house. 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 9.21. for she said within herself, "If I just touch his garment, I will be made well. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 9.30. Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this. 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 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. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 13.36. Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the darnel of the field. 13.37. He answered them, "He who sows the good seed is the Son of Man 13.58. He didn't do many mighty works there because of their unbelief. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized! 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us. 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.25. But she came and worshiped him, saying, "Lord, help me. 15.26. But he answered, "It is not appropriate to take the children's bread and throw it to the dogs. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 17.21. But this kind doesn't go out except by prayer and fasting. 21.21. 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.
19. Lucian, The Lover of Lies, 16 (2nd cent. CE - 2nd cent. CE)
20. 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.
21. Origen, Against Celsus, 1.6, 2.48 (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. 2.48. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that we deemed Jesus to be the Son of God, because he healed the lame and the blind. And he adds: Moreover, as you assert, he raised the dead. That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart. And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz., the daughter of the ruler of the synagogue (of whom I know not why He said, She is not dead, but sleeps, stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the Gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the inner man, as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons.
22. Papyri, Papyri Graecae Magicae, 4.1243-4.1245, 4.3007-4.3086 (3rd cent. CE - 4th cent. CE)
23. Epiphanius, Panarion, 30 (4th cent. CE - 5th cent. CE)
24. 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
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
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, 122
blindness	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
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, 124
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
city	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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
comparison	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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
critical spatiality	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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
d/demonisation	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
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) 211
demon, demonic	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
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
dichotomy	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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
easter	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280, 289, 291
education, teacher figure	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
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
exorcise, exorcism	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
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, 124
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
face	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
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
fast(ing)	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 422
fasting	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
father	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
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
greek magical papyri, xiii, xv	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 178
greek syntax, hyperbaton	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek syntax, participles	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek syntax, word order	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek vocables and phrases, δέ	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
greek vocables and phrases, 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, 122, 123, 124
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
heuristic	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
hilarion	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 159
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
imperfect trust, adequacy of	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
incantations	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129
individuation, and christian, discourse	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276, 278, 280, 281, 282, 288, 289, 290, 291
instruction	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
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, 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
leviathan, and biblical studies	Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 30
leviathan, history	Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 30
liturgy	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
local, politics	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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, disciples	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 96
mark, discipleship	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 96
mark, linguistic usage	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 145
mark	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700; 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
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, witnesses	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
miracles/miraculous/miracle-workers	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 122, 123, 124
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
monotheism	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
muhammad	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
multiple masculinities theory, narrative criticism	Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 171, 172
nature	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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
opposition	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
origen	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 124
orpheus	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 63
otto, rudolph	Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 30
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) 211
parables	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
parents	Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
passion narrative, trust in	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
paul, reputation of	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 230
paul/pauline	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 122, 123, 124
paul	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
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
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
place	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
pneuma	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
politics	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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
power	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
practice	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
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; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
priest	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
private	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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
public	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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
religion	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
research	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
scale	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
scribal, scribe	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
sea of galilee	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 249
secret, messianic	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
secret, teaching	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
seeing	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 66
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
self	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
selfhood	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
septuagintisms	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 230
shamanism	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 206
sick/sickness	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
signs/σημεῖον (σημεῖα)	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 122
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) 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, evil	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
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
synagogues	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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
tiberias	Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
time	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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
urban	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229
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, 122
worship	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 199
writers	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 229