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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 9.32-9.34


Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον·As they went out, behold, a mute man who was demon possessed was brought to him.


καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ.When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel!


[οἱ δὲ Φαρισαῖοι ἔλεγον Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.]But the Pharisees said, "By the prince of the demons, he casts out demons.


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

23 results
1. Hebrew Bible, Deuteronomy, 5.14-5.16, 21.20 (9th cent. BCE - 3rd cent. BCE)

5.14. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.14. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou." 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day." 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee." 21.20. and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’"
2. Hebrew Bible, Exodus, 20.10-20.12 (9th cent. BCE - 3rd cent. BCE)

20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee."
3. Hebrew Bible, Joel, 2.30-2.31 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Leviticus, 16.29 (9th cent. BCE - 3rd cent. BCE)

16.29. וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכָל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ 16.29. And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you."
5. Hebrew Bible, Proverbs, 18.4 (9th cent. BCE - 3rd cent. BCE)

18.4. מַיִם עֲמֻקִּים דִּבְרֵי פִי־אִישׁ נַחַל נֹבֵעַ מְקוֹר חָכְמָה׃ 18.4. The words of a man’s mouth are as deep waters; A flowing brook, a fountain of wisdom."
6. Hebrew Bible, 1 Samuel, 16.14-16.23, 18.10 (8th cent. BCE - 5th cent. BCE)

16.14. וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃ 16.15. וַיֹּאמְרוּ עַבְדֵי־שָׁאוּל אֵלָיו הִנֵּה־נָא רוּחַ־אֱלֹהִים רָעָה מְבַעִתֶּךָ׃ 16.16. יֹאמַר־נָא אֲדֹנֵנוּ עֲבָדֶיךָ לְפָנֶיךָ יְבַקְשׁוּ אִישׁ יֹדֵעַ מְנַגֵּן בַּכִּנּוֹר וְהָיָה בִּהְיוֹת עָלֶיךָ רוּחַ־אֱלֹהִים רָעָה וְנִגֵּן בְּיָדוֹ וְטוֹב לָךְ׃ 16.17. וַיֹּאמֶר שָׁאוּל אֶל־עֲבָדָיו רְאוּ־נָא לִי אִישׁ מֵיטִיב לְנַגֵּן וַהֲבִיאוֹתֶם אֵלָי׃ 16.18. וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃ 16.19. וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־יִשָׁי וַיֹּאמֶר שִׁלְחָה אֵלַי אֶת־דָּוִד בִּנְךָ אֲשֶׁר בַּצֹּאן׃ 16.21. וַיָּבֹא דָוִד אֶל־שָׁאוּל וַיַּעֲמֹד לְפָנָיו וַיֶּאֱהָבֵהוּ מְאֹד וַיְהִי־לוֹ נֹשֵׂא כֵלִים׃ 16.22. וַיִּשְׁלַח שָׁאוּל אֶל־יִשַׁי לֵאמֹר יַעֲמָד־נָא דָוִד לְפָנַי כִּי־מָצָא חֵן בְּעֵינָי׃ 16.23. וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃ 16.14. But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him." 16.15. And Sha᾽ul’s servants said to him, Behold now, an evil spirit from God is tormenting thee." 16.16. Let our lord now command thy servants, who are before thee, to seek out a man, who knows how to play on the lyre: and it shall come to pass, when the evil spirit from God is upon thee, that he will play with his hand, and thou shalt be well." 16.17. And Sha᾽ul said to his servants, Provide me now a man that can play well, and bring him to me." 16.18. Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him." 16.19. So Sha᾽ul sent messengers to Yishay, and said, Send me David thy son, who is with the sheep." 16.20. And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Sha᾽ul." 16.21. And David came to Sha᾽ul, and stood before him: and he loved him greatly; and he became his armourbearer." 16.22. And Sha᾽ul sent to Yishay, saying, Let David, I pray thee, stand before me; for he has found favour in my eyes." 16.23. And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him." 18.10. And it came to pass on the morrow, that an evil spirit from God came upon Sha᾽ul, and he raved in the midst of the house: and David played with his hand, as at other times: and the spear was in Sha᾽ul’s hand."
7. Hebrew Bible, Jeremiah, 17.13 (8th cent. BCE - 5th cent. BCE)

17.13. מִקְוֵה יִשְׂרָאֵל יְהוָה כָּל־עֹזְבֶיךָ יֵבֹשׁוּ יסורי [וְסוּרַי] בָּאָרֶץ יִכָּתֵבוּ כִּי עָזְבוּ מְקוֹר מַיִם־חַיִּים אֶת־יְהוָה׃ 17.13. Thou hope of Israel, the LORD! All that forsake Thee shall be ashamed; They that depart from Thee shall be written in the earth, Because they have forsaken the LORD, The fountain of living waters. ."
8. Homer, Iliad, 5.902 (8th cent. BCE - 7th cent. BCE)

5.902. /and Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Even as the juice of the fig speedily maketh to grow thick the white milk that is liquid, but is quickly curdled as a man stirreth it, even so swiftly healed he furious Ares.
9. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

40e. It is, as I say, impossible to disbelieve the children of gods, even though their statements lack either probable or necessary demonstration; and inasmuch as they profess to speak of family matters, we must follow custom and believe them. Tim. Therefore let the generation of these gods be stated by us, following their account, in this wise: of Ge and Uranus were born the children Oceanus and Tethys; and of these, Phorkys, Cronos, Rhea, and all that go with them;
10. New Testament, 1 Thessalonians, 2.12 (1st cent. CE - 1st cent. CE)

2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory.
11. New Testament, 2 Thessalonians, 1.5 (1st cent. CE - 1st cent. CE)

1.5. This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of the Kingdom of God, for which you also suffer.
12. New Testament, 2 Timothy, 4.1, 4.18 (1st cent. CE - 1st cent. CE)

4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen.
13. New Testament, Colossians, 1.13, 4.11 (1st cent. CE - 1st cent. CE)

1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me.
14. New Testament, Ephesians, 5.5 (1st cent. CE - 1st cent. CE)

5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
15. New Testament, Galatians, 5.21 (1st cent. CE - 1st cent. CE)

5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God.
16. New Testament, Romans, 14.17 (1st cent. CE - 1st cent. CE)

14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.
17. New Testament, John, 1.21, 7.20, 7.37, 8.48, 10.20, 21.1-21.3 (1st cent. CE - 1st cent. CE)

1.21. They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No. 7.20. The multitude answered, "You have a demon! Who seeks to kill you? 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon? 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him? 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.
18. New Testament, Luke, 1.33-1.35, 1.39-1.52, 1.57, 3.7-3.9, 4.33-4.41, 5.7, 6.19-6.20, 6.47, 7.1, 7.11, 7.18-7.24, 7.35, 8.2, 8.10, 8.26-8.39, 9.38-9.43, 10.11-10.13, 10.21, 11.14-11.23, 11.44, 13.10-13.11, 14.1, 16.18, 17.11, 24.21 (1st cent. CE - 1st cent. CE)

1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.39. Mary arose in those days and went into the hill country with haste, into a city of Judah 1.40. and entered into the house of Zacharias and greeted Elizabeth. 1.41. It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.43. Why am I so favored, that the mother of my Lord should come to me? 1.44. For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy! 1.45. Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord! 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.57. Now the time that Elizabeth should give birth was fulfilled, and she brought forth a son. 3.7. He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 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. 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. 6.47. 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. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.18. The disciples of John told him about all these things. 7.19. John, calling to himself two of his disciples, sent them to Jesus, saying, "Are you the one who is coming, or should we look for another? 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 7.21. In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 7.23. Blessed is he who is not offended by me. 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? 7.35. Wisdom is justified by all her children. 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.' 8.26. 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. 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 10.11. '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.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 10.13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons. 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.21. When the strong man, fully armed, guards his own dwelling, his goods are safe. 11.22. But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils. 11.23. He that is not with me is against me. He who doesn't gather with me scatters. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 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. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.
19. New Testament, Mark, 1.32-1.39, 1.44, 3.9, 3.22-3.27, 4.11-4.12, 4.33-4.35, 4.41, 5.1-5.20, 5.43, 6.14-6.15, 6.30-6.31, 6.45, 6.50, 6.52, 7.25-7.31, 7.35-7.36, 8.1, 8.17, 8.23, 9.1, 9.17-9.18, 9.25, 9.28, 9.32-9.34, 10.11-10.12, 10.46, 12.22, 13.3, 16.9, 16.14 (1st cent. CE - 1st cent. CE)

1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.36. Simon and those who were with him followed after him; 1.37. and they found him, and told him, "Everyone is looking for you. 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.33. With many such parables he spoke the word to them, as they were able to hear it. 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid. 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 7.35. Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them 8.17. Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened? 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.32. But they didn't understand the saying, and were afraid to ask him. 9.33. He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way? 9.34. But they were silent, for they had disputed one with another on the way about who was the greatest. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 12.22. and the seven took her and left no children. Last of all the woman also died. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 16.9. Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. 16.14. Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen.
20. New Testament, Matthew, 1.23, 1.25, 3.7-3.12, 4.24, 5.32, 7.21-7.22, 7.24, 8.5, 8.16, 8.27-8.34, 9.27, 9.30, 9.33-9.34, 11.2-11.19, 11.25, 12.22-12.30, 13.13, 15.31, 16.14, 17.12, 17.15-17.20, 19.9, 19.12, 23.1-23.36 (1st cent. CE - 1st cent. CE)

1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. 3.7. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Therefore bring forth fruit worthy of repentance! 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. 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. 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.16. 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. 9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David! 9.30. Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this. 9.33. When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel! 9.34. But the Pharisees said, "By the prince of the demons, he casts out demons. 11.2. Now when John heard in the prison the works of Christ, he sent two of his disciples 11.3. and said to him, "Are you he who comes, or should we look for another? 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 11.6. Blessed is he who finds no occasion for stumbling in me. 11.7. As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? 11.8. But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in king's houses. 11.9. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.13. For all the prophets and the law prophesied until John. 11.14. If you are willing to receive it, this is Elijah, who is to come. 11.15. He who has ears to hear, let him hear. 11.16. But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 11.17. and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.' 11.18. For John came neither eating nor drinking, and they say, 'He has a demon.' 11.19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 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. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 12.29. Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his house. 12.30. He who is not with me is against me, and he who doesn't gather with me, scatters. 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. 15.31. so that the multitude wondered when they saw the mute speaking, injured whole, lame walking, and blind seeing -- and they glorified the God of Israel. 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets. 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them. 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. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 23.1. Then Jesus spoke to the multitudes and to his disciples 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.3. All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. 23.4. For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them. 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments 23.6. and love the place of honor at feasts, the best seats in the synagogues 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 23.11. But he who is greatest among you will be your servant. 23.12. Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted. 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.16. Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 23.23. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 23.24. You blind guides, who strain out a gnat, and swallow a camel! 23.25. Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 23.27. Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness. 23.28. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity. 23.29. Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 23.31. Therefore you testify to yourselves that you are sons of those who killed the prophets. 23.32. Fill up, then, the measure of your fathers. 23.33. You serpents, you offspring of vipers, how will you escape the judgment of Gehenna? 23.34. Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 23.36. Most assuredly I tell you, all these things will come upon this generation.
21. Diogenes Laertius, Lives of The Philosophers, 7.45 (3rd cent. CE - 3rd cent. CE)

7.45. The study of syllogisms they declare to be of the greatest service, as showing us what is capable of yielding demonstration; and this contributes much to the formation of correct judgements, and their arrangement and retention in memory give a scientific character to our conception of things.An argument is in itself a whole containing premisses and conclusion, and an inference (or syllogism) is an inferential argument composed of these. Demonstration is an argument inferring by means of what is better apprehended something less clearly apprehended.A presentation (or mental impression) is an imprint on the soul: the name having been appropriately borrowed from the imprint made by the seal upon the wax.
22. Origen, Against Celsus, 1.68, 2.48 (3rd cent. CE - 3rd cent. CE)

1.68. But after this, Celsus, having a suspicion that the great works performed by Jesus, of which we have named a few out of a great number, would be brought forward to view, affects to grant that those statements may be true which are made regarding His cures, or His resurrection, or the feeding of a multitude with a few loaves, from which many fragments remained over, or those other stories which Celsus thinks the disciples have recorded as of a marvellous nature; and he adds: Well, let us believe that these were actually wrought by you. But then he immediately compares them to the tricks of jugglers, who profess to do more wonderful things, and to the feats performed by those who have been taught by Egyptians, who in the middle of the market-place, in return for a few obols, will impart the knowledge of their most venerated arts, and will expel demons from men, and dispel diseases, and invoke the souls of heroes, and exhibit expensive banquets, and tables, and dishes, and dainties having no real existence, and who will put in motion, as if alive, what are not really living animals, but which have only the appearance of life. And he asks, Since, then, these persons can perform such feats, shall we of necessity conclude that they are 'sons of God,' or must we admit that they are the proceedings of wicked men under the influence of an evil spirit? You see that by these expressions he allows, as it were, the existence of magic. I do not know, however, if he is the same who wrote several books against it. But, as it helped his purpose, he compares the (miracles) related of Jesus to the results produced by magic. There would indeed be a resemblance between them, if Jesus, like the dealers in magical arts, had performed His works only for show; but now there is not a single juggler who, by means of his proceedings, invites his spectators to reform their manners, or trains those to the fear of God who are amazed at what they see, nor who tries to persuade them so to live as men who are to be justified by God. And jugglers do none of these things, because they have neither the power nor the will, nor any desire to busy themselves about the reformation of men, inasmuch as their own lives are full of the grossest and most notorious sins. But how should not He who, by the miracles which He did, induced those who beheld the excellent results to undertake the reformation of their characters, manifest Himself not only to His genuine disciples, but also to others, as a pattern of most virtuous life, in order that His disciples might devote themselves to the work of instructing men in the will of God, and that the others, after being more fully instructed by His word and character than by His miracles, as to how they were to direct their lives, might in all their conduct have a constant reference to the good pleasure of the universal God? And if such were the life of Jesus, how could any one with reason compare Him with the sect of impostors, and not, on the contrary, believe, according to the promise, that He was God, who appeared in human form to do good to our race? 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.
23. Nonnus, Dionysiaca, 21.162, 25.529, 29.274 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
accuser, the Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
afflict/afflictions Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
amulets Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
antiquity, late antiquity Bernabe et al., Redefining Dionysos (2013) 476
antiquity Bernabe et al., Redefining Dionysos (2013) 476
apocalyptic literature, and book of daniel Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
apocalyptic literature, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
apology, apologetics, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
apotropaic prayer Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
ares Bernabe et al., Redefining Dionysos (2013) 476
aretus Bernabe et al., Redefining Dionysos (2013) 476
astronomy, astrology, as angelic teaching Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
bacchants, bacchae, bacchai Bernabe et al., Redefining Dionysos (2013) 476
baptistery Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 296
basilica Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 296
beroë Bernabe et al., Redefining Dionysos (2013) 476
bethesda Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
blake, william Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
children Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
christ, and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
clement of alexandria Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
curses Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34, 54
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54, 117
deliver/deliverance Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 117
demonology, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
demons, and heretics Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
demons Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
dionysos, dionysos bacchos Bernabe et al., Redefining Dionysos (2013) 476
dionysos, miracles Bernabe et al., Redefining Dionysos (2013) 476
dionysos Bernabe et al., Redefining Dionysos (2013) 476
enochic literary tradition, place of book of dreams in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
eschatology Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
evohé εὐαί, εὐαἵ, εὐοἷ Bernabe et al., Redefining Dionysos (2013) 476
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
expulsion Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
fixity Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 346
flesh Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
forgive/forgiveness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
fresco Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 296
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
harmonization Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343, 346
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54, 117
homeric Bernabe et al., Redefining Dionysos (2013) 476
hymenaios Bernabe et al., Redefining Dionysos (2013) 476
idolatry, as linked to fallen angels and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
ignatius, ἰησοῦς Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 296
illness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
impurity, moral Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
impurity Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
initiation, initiatory rites Bernabe et al., Redefining Dionysos (2013) 476
inner, person Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
intention Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343
intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
ivy Bernabe et al., Redefining Dionysos (2013) 476
jesus, as healer/exorcist Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
jesus, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
jesus of nazareth Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
john, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
john the baptist Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
king/βασιλεύς/kingdom/βασιλεία Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
lazarus Bernabe et al., Redefining Dionysos (2013) 476
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
luke, as historian Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
luke, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
lycurgus Bernabe et al., Redefining Dionysos (2013) 476
magic, as angelic teaching Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
magic, magical Bernabe et al., Redefining Dionysos (2013) 476
magic/magical/magicians Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
mark, apocryphal ending Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
mark Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698, 700
medicines/medical Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
messianic secret Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
messianism Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
miracles, secret Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
miracles, witnesses Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
miracles Bernabe et al., Redefining Dionysos (2013) 476; Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698
morrheus Bernabe et al., Redefining Dionysos (2013) 476
mysteries, mystery cults, bacchic, dionysiac Bernabe et al., Redefining Dionysos (2013) 476
mysteries, mystery cults, orphic Bernabe et al., Redefining Dionysos (2013) 476
narrative Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 346
noah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
origen Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
original/original text Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 346
orpheus Bernabe et al., Redefining Dionysos (2013) 476
orphism, orphic Bernabe et al., Redefining Dionysos (2013) 476
paean παιάν Bernabe et al., Redefining Dionysos (2013) 476
parables Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
parallel Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 346
paralytic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 117
paul of tarsus Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
persecution Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
pharisees, in christian literature Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
pharisees Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
philosophy, and christianity Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
physical Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
power, power of god, powers Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
pray/prayers, of nabonidus ( Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
pray/prayers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
q source Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
rebuke/ἐπιτιμάω/ רעג Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
resurrection Bernabe et al., Redefining Dionysos (2013) 476
rituals Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
rome, roman Bernabe et al., Redefining Dionysos (2013) 476
sadducees Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
satan, and fallen angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
scale diseases Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
scribal memory Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343, 346
scribe Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343, 344, 346
secret, messianic Bickerman and Tropper, Studies in Jewish and Christian History (2007) 698, 700
secret, teaching Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
self-definition, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
semele Bernabe et al., Redefining Dionysos (2013) 476
sending, divine emissary Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
sick/sickness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
solomon Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
soul Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
spirit, holy spirit Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
spirit Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
spirits, evil Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34, 54
spirits, impure Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
spirits, unclean Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 117
stobi, basilica (episcopal) Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 296
stobi, christian community Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 296
text-interpretive Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
textual fluidity Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343
torah, revelation of Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
tradition, pharisaic Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 46
tradition Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343, 346
transgression Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
transmission Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 346
unclean/uncleanness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34, 117
vine wood Bernabe et al., Redefining Dionysos (2013) 476
visions/vision accounts Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 34
watchers, the Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54
wine Bernabe et al., Redefining Dionysos (2013) 476
wisdom Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 116
woman' Bernabe et al., Redefining Dionysos (2013) 476
womb Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
women, vanity of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 187
women Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 185
word Beck, Repetition, Communication, and Meaning in the Ancient World (2021) 343, 346