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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 9.38-9.41


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.


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

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

2. Hebrew Bible, Numbers, 11.26-11.30, 27.17 (9th cent. BCE - 3rd cent. BCE)

11.26. וַיִּשָּׁאֲרוּ שְׁנֵי־אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה׃ 11.27. וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה׃ 11.28. וַיַּעַן יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם׃ 11.29. וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃ 27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 11.26. But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp." 11.27. And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’" 11.28. And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’" 11.29. And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’" 11.30. And Moses withdrew into the camp, he and the elders of Israel." 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’"
3. Hebrew Bible, Isaiah, 61 (8th cent. BCE - 5th cent. BCE)

4. 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."
5. Ignatius, To The Philadelphians, 3.2, 7.2, 8.2 (1st cent. CE - 2nd cent. CE)

3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ. 7.2. Howbeit there were those who suspected me of saying this, because I knew beforehand of the division of certain persons. But He in whom I am bound is my witness that I learned it not from flesh of man; it was the preaching of the Spirit who spake on this wise; Do nothing without the bishop; keep your flesh as a temple of God; cherish union; shun divisions; be imitators of Jesus Christ, as He Himself also was of His Father. 8.2. and I entreat you, Do ye nothing in a spirit of factiousness but after the teaching of Christ. For I heard certain persons saying, If I find it not in the charters, I believe it not in the Gospel. And when I said to them, It is written, they answered me That is the question. But as for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and His resurrection, and faith through Him; wherein I desire to be justified through your prayers.
6. Ignatius, To The Philadelphians, 3.2, 7.2, 8.2 (1st cent. CE - 2nd cent. CE)

3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ. 7.2. Howbeit there were those who suspected me of saying this, because I knew beforehand of the division of certain persons. But He in whom I am bound is my witness that I learned it not from flesh of man; it was the preaching of the Spirit who spake on this wise; Do nothing without the bishop; keep your flesh as a temple of God; cherish union; shun divisions; be imitators of Jesus Christ, as He Himself also was of His Father. 8.2. and I entreat you, Do ye nothing in a spirit of factiousness but after the teaching of Christ. For I heard certain persons saying, If I find it not in the charters, I believe it not in the Gospel. And when I said to them, It is written, they answered me That is the question. But as for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and His resurrection, and faith through Him; wherein I desire to be justified through your prayers.
7. Josephus Flavius, Jewish Antiquities, 8.46-8.47 (1st cent. CE - 1st cent. CE)

8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed.
8. New Testament, 1 Corinthians, 11.23-11.26 (1st cent. CE - 1st cent. CE)

11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes.
9. New Testament, Acts, 1.21-1.22, 2.4, 4.13, 16.16-16.24, 19.11-19.19 (1st cent. CE - 2nd cent. CE)

1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 4.13. Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks. 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.
10. New Testament, Galatians, 1.13-1.24, 3.4-3.5 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 1.24. And theyglorified God in me. 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith?
11. New Testament, Hebrews, 2.4 (1st cent. CE - 1st cent. CE)

2.4. God also bearing witness with them, both by signs and wonders, and by various works of power, and by gifts of the Holy Spirit, according to his own will?
12. New Testament, Romans, 9.5, 15.18 (1st cent. CE - 1st cent. CE)

9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed
13. New Testament, John, 1.14, 12.1-12.8, 14.6, 14.17, 15.16, 15.26, 16.13, 17.15-17.19 (1st cent. CE - 1st cent. CE)

1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 12.1. Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 12.2. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 12.4. Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said 12.5. Why wasn't this ointment sold for three hundred denarii, and given to the poor? 12.6. Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. 12.7. But Jesus said, "Leave her alone. She has kept this for the day of my burial. 12.8. For you always have the poor with you, but you don't always have me. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 17.16. They are not of the world even as I am not of the world. 17.17. Sanctify them in your truth. Your word is truth. 17.18. As you sent me into the world, even so I have sent them into the world. 17.19. For their sakes I sanctify myself, that they themselves also may be sanctified in truth.
14. New Testament, Luke, 1.4, 2.46-2.47, 3.10-3.15, 4.15-4.17, 6.14-6.21, 6.27-6.49, 7.24-7.26, 7.28, 7.33-7.34, 7.36-7.50, 8.2, 9.43, 9.49-9.50, 10.3-10.6, 10.9-10.11, 10.16, 10.19, 11.39-11.48, 11.52, 13.18-13.21, 18.43 (1st cent. CE - 1st cent. CE)

1.4. that you might know the certainty concerning the things in which you were instructed. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 3.10. The multitudes asked him, "What then must we do? 3.11. He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise. 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do? 3.13. He said to them, "Collect no more than that which is appointed to you. 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 3.15. As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 6.17. He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 6.38. Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you. 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great. 7.24. When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 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 9.49. John answered, "Master, we saw someone casting out demons in your name, and we forbade him, because he doesn't follow with us. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.16. Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 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. 11.45. One of the lawyers answered him, "Teacher, in saying this you insult us also. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches. 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God.
15. New Testament, Mark, a b c d\n0 "10.27" "10.27" "10 27"\n1 1.12 1.12 1 12 \n2 1.13 1.13 1 13 \n3 1.14 1.14 1 14 \n4 1.15 1.15 1 15 \n.. ... ... .. .. \n526 9.5 9.5 9 5 \n527 9.6 9.6 9 6 \n528 9.7 9.7 9 7 \n529 9.8 9.8 9 8 \n530 9.9 9.9 9 9 \n\n[531 rows x 4 columns] (1st cent. CE - 1st cent. CE)

16. New Testament, Matthew, 10.17-10.25, 12.20, 12.22-12.27, 12.30, 12.33-12.35, 12.43-12.45, 15.14, 16.17-16.19, 26.6-26.13 (1st cent. CE - 1st cent. CE)

10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 10.19. But when they deliver you up, don't be anxious how or what you will say, for it will be given you in that hour what you will say. 10.20. For it is not you who speak, but the Spirit of your Father who speaks in you. 10.21. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved. 10.23. But when they persecute you in this city, flee into the next, for most assuredly I tell you, you will not have gone through the cities of Israel, until the Son of Man has come. 10.24. A disciple is not above his teacher, nor a servant above his lord. 10.25. It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! 12.20. He won't break a bruised reed. He won't quench a smoking flax, Until he leads justice to victory. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David? 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.27. If I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges. 12.30. He who is not with me is against me, and he who doesn't gather with me, scatters. 12.33. Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 12.34. You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. 12.35. The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things. 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 12.44. Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order. 12.45. Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation. 15.14. Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit. 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. 26.6. Now when Jesus was in Bethany, in the house of Simon the leper 26.7. a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. 26.8. But when his disciples saw this, they were indigt, saying, "Why this waste? 26.9. For this ointment might have been sold for much, and given to the poor. 26.10. But Jesus, knowing this, said to them, "Why do you trouble the woman? Because she has done a good work for me. 26.11. For you always have the poor with you; but you don't always have me. 26.12. For in pouring this ointment on my body, she did it to prepare me for burial. 26.13. Most assuredly I tell you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of as a memorial of her.
17. Papyri, Papyri Graecae Magicae, 4.1243-4.1245, 4.3019 (3rd cent. CE - 4th cent. CE)

18. Anon., 4 Ezra, 12.38, 13.52

12.38. and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets. 13.52. He said to me, "Just as no one can explore or know what is in the depths of the sea, so no one on earth can see my Son or those who are with him, except in the time of his day.


Subjects of this text:

subject book bibliographic info
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 280, 291, 292, 293
agonistic spirit, competition in religious context Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
apostles Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292, 293
aramaic Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
authorial presence in fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 281
authority, religious Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
baptism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
belief Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
believers - non-believers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291, 293
blind/blinding/blindness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 122
canonization Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
characterization of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 281
charisma Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292, 293
children, childhood Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
church(es) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 125
communication, with the divine, language and religion Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
community, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292, 293
craftiness, teacher, as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 281
crucifixion Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
cult places, exclusivity and cult practice Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280, 292
curse Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
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) 277, 280, 291, 292, 293
death, resurrection Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
deconstructive criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 205
disciple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
disciples/discipleship Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 135
discipleship, followers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291, 292, 293
discipleship, relation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 280, 291, 292, 293
easter Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280, 291, 292
education, philosophical schools Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
elite and non-elite, expendables in mark Esler, The Early Christian World (2000) 206
elite and non-elite, urban non-elite in mark Esler, The Early Christian World (2000) 206
emotions Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
enemy Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
enlightenment, personal, testimony, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
epiphany Rüpke, The individual in the religions of the ancient Mediterranean (2014) 293
exorcism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 280, 291, 292, 293
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 129
experience, religious, personal Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291, 292, 293
fable tellers, jesus as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 281
greco-roman society Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 205
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 122, 125, 129, 135
health, of expendables Esler, The Early Christian World (2000) 206
health, of urban non-elite Esler, The Early Christian World (2000) 206
identity, religious identity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
ignatius of antioch Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 214
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 280, 291, 292, 293
israel, people of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
jesus, as healer/exorcist Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 125, 129
jesus, as teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 69
jesus, discourses of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 68, 69
jesus, healer Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
jesus, identity of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 129
jesus, son of man Rüpke, The individual in the religions of the ancient Mediterranean (2014) 293
jesus, teachings about children Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 205
jesus, traditions of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 125
jesus, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 125, 129, 135
jesus-believing gentiles, separating from jesus-believing jews Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 214
jesus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 280, 291, 292, 293; Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 214
jesus death Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
jesus destiny Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
john, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280, 291, 292
john the baptist Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
king/βασιλεύς/kingdom/βασιλεία Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 125
kingdom, of priests Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
kingdom of god Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 125; Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 205
knowledge, theological Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
l material, didactic orientation of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 281
luke Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 280
luke (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
magic, voces magicae Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
magic/magical/magicians Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
magic Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
mark, anonymous characters Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 115, 119, 120, 124, 125, 131, 132
mark, christology Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 129
mark, disciples Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 98, 99, 100, 101, 108, 109, 111
mark, discipleship Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 95, 98, 99, 100, 101, 102, 107, 108, 109, 111, 113, 115, 119, 120, 124, 125, 129, 131, 132
mark, gospel of Esler, The Early Christian World (2000) 206
mark, intended audience Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 111
mark, james and john Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 111, 113
mark, peter Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 109
mark, simon of cyrene Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 119
mark, suffering Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 98, 99, 100, 101, 102, 107, 129
mark Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685, 704; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 280, 291, 292, 293
mark (gospel) Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 205
matthew, gospel of, preservation of semitic features Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 68
matthew, gospel of Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 214
matthew Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
matthew (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
messiah, death Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
messiah, royal attendants Bickerman and Tropper, Studies in Jewish and Christian History (2007) 704
messiah Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
miracles, secret Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
miracles, witnesses Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685, 704
miracles/miraculous/miracle-workers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 122, 125, 129
miracles Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 280
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
opponents, of matthew Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 214
parents Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 205
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 122, 125
paul Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292, 293
persecution Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 68
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277, 280, 291, 292
peter, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277
peter Bickerman and Tropper, Studies in Jewish and Christian History (2007) 704; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 129
play Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 205
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) 292, 293
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) 291
prophecy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
purity/impurity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
q Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
qumran Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 68, 69
rabbis, rabbinic movement Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
reader vs. participants Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
resource mobilization Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 214
resurrection Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
resurrection of the dead Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
revelation Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
revelations Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
rituals, innovation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
rome/roman Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 129
satan Rüpke, The individual in the religions of the ancient Mediterranean (2014) 277; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
scribes Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
secret, messianic Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685, 704
self-sacrifice Rüpke, The individual in the religions of the ancient Mediterranean (2014) 293
shema Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 180
shunning or embracing the genre Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 281
sick/sickness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 135
signs/σημεῖον (σημεῖα) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 122, 125
social location, marks gospel Esler, The Early Christian World (2000) 206
social movements, gentile christianity as a Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 214
social stratification Esler, The Early Christian World (2000) 206
son Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
spirits, evil Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
temples Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 129
wealth' Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
wonders/wonder-working Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 122