For discussion, see É. Puech, “11QPsApa: Un rituel d’exorcisme. Essai de reconstruction,” Revue de Qumran 14 (1990) 377-408; idem, “Les deux derniers Psaumes Davidiques du rituel d’exorcisme, 11QPsApa IV4-V14,” in The Dead Sea Scrolls: Forty Years of Research, ed. D. Dimant and U. Rappaport (Leiden 1992) 64-89; idem, “Les Psaumes Davidiques du rituel d’exorcisme (11Q11),” in Sapiential, Liturgical and Poetical Texts from Qumran: Proceedings of the Third Meeting of the International Organization for Qumran Studies Oslo 1998, ed. D.K. Falk, F.G. Martinez, and E.M. Schuller (Leiden 2000) 160-181.

For discussion, see É. Puech, “11QPsApa: Un rituel d’exorcisme. Essai de reconstruction,” Revue de Qumran 14 (1990) 377-408; idem, “Les deux derniers Psaumes Davidiques du rituel d’exorcisme, 11QPsApa IV4-V14,” in The Dead Sea Scrolls: Forty Years of Research, ed. D. Dimant and U. Rappaport (Leiden 1992) 64-89; idem, “Les Psaumes Davidiques du rituel d’exorcisme (11Q11),” in Sapiential, Liturgical and Poetical Texts from Qumran: Proceedings of the Third Meeting of the International Organization for Qumran Studies Oslo 1998, ed. D.K. Falk, F.G. Martinez, and E.M. Schuller (Leiden 2000) 160-181.)| false
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J. Angel, “The Use of the Hebrew Bible in Early Jewish Magic,” Religion Compass 3 (2009) 785-798; C. Rapp, “Holy Texts, Holy Men, and Holy Scribes: Aspects of Scriptural Holiness in Late Antiquity,” in The Early Christian Book, ed. W.E. Klingshirn and L. Safran (Washington d.c. 2007) 199; D. Frankfurter, “Beyond Magic and Superstition,” in Late Ancient Christianity: A People’s History of Christianity 2, ed. V. Burrus (Minneapolis 2005) 279.

J. Angel, “The Use of the Hebrew Bible in Early Jewish Magic,” Religion Compass 3 (2009) 785-798; C. Rapp, “Holy Texts, Holy Men, and Holy Scribes: Aspects of Scriptural Holiness in Late Antiquity,” in The Early Christian Book, ed. W.E. Klingshirn and L. Safran (Washington d.c. 2007) 199; D. Frankfurter, “Beyond Magic and Superstition,” in Late Ancient Christianity: A People’s History of Christianity 2, ed. V. Burrus (Minneapolis 2005) 279.)| false
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T. de Bruyn and J. Dijkstra, “Greek Amulets and Formularies from Egypt Containing Christian Elements: A Checklist of Papyri, Parchments, Ostraka, and Tablets,” The Bulletin of the American Society of Papyrologists 48 (2011) 164 (Greek); M. Meyer and R. Smith, eds., Ancient Christian Magic: Coptic Texts of Ritual Power (Princeton, nj. 1994) 105-109 (Coptic); J. Naveh and S. Shaked, Amulets and Magic Bowls: Aramaic Incantations of Late Antiquity (Jerusalem 1985) 17 (Aramaic-Jewish).

T. de Bruyn and J. Dijkstra, “Greek Amulets and Formularies from Egypt Containing Christian Elements: A Checklist of Papyri, Parchments, Ostraka, and Tablets,” The Bulletin of the American Society of Papyrologists 48 (2011) 164 (Greek); M. Meyer and R. Smith, eds., Ancient Christian Magic: Coptic Texts of Ritual Power (Princeton, nj. 1994) 105-109 (Coptic); J. Naveh and S. Shaked, Amulets and Magic Bowls: Aramaic Incantations of Late Antiquity (Jerusalem 1985) 17 (Aramaic-Jewish).)| false
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H. Juusola, “Who Wrote the Syriac Incantation Bowls?” Studia Orientalia 85 (Helsinki 1999) 76.

H. Juusola, “Who Wrote the Syriac Incantation Bowls?” Studia Orientalia 85 (Helsinki 1999) 76.)| false
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H. Juusola, “Who Wrote,” 76. See also T. Harviainen, “Pagan Incantations in Aramaic Magic Bowls,” in Studia Aramaica: New Sources and New Approaches. Papers Delivered at the London Conference of The Institute of Jewish Studies University College London 26th-28th June 1991, ed. M.J. Geller, J.C. Greenfield and M.P. Weitzman, vol. 4 in Journal of Semitic Studies Supplement (Oxford 1995) 58; S. Shaked, J.N. Ford and S. Bhayro, Aramaic Bowl Spells: Jewish Babylonian Aramaic Bowls, vol. 1 in Magical and Religious Literature of Late Antiquity (Leiden 2013) 18-20.

H. Juusola, “Who Wrote,” 76. See also T. Harviainen, “Pagan Incantations in Aramaic Magic Bowls,” in Studia Aramaica: New Sources and New Approaches. Papers Delivered at the London Conference of The Institute of Jewish Studies University College London 26th-28th June 1991, ed. M.J. Geller, J.C. Greenfield and M.P. Weitzman, vol. 4 in Journal of Semitic Studies Supplement (Oxford 1995) 58; S. Shaked, J.N. Ford and S. Bhayro, Aramaic Bowl Spells: Jewish Babylonian Aramaic Bowls, vol. 1 in Magical and Religious Literature of Late Antiquity (Leiden 2013) 18-20.)| false
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M. Gawlikowski, “Une coupe magique araméenne,” Semitica 38 (1990) 137; E.C.D. Hunter, “Combat and Conflict in Incantation Bowls: Studies on Two Aramaic Specimens from Nippur,” in Studia Aramaica: New Sources and New Approaches. Papers Delivered at the London Conference of The Institute of Jewish Studies University College London 26th-28th June 1991, ed. M.J. Geller, J.C. Greenfield and M.P. Weitzman, vol. 4 in Journal of Semitic Studies Supplement (Oxford 1995) 61-63.

M. Gawlikowski, “Une coupe magique araméenne,” Semitica 38 (1990) 137; E.C.D. Hunter, “Combat and Conflict in Incantation Bowls: Studies on Two Aramaic Specimens from Nippur,” in Studia Aramaica: New Sources and New Approaches. Papers Delivered at the London Conference of The Institute of Jewish Studies University College London 26th-28th June 1991, ed. M.J. Geller, J.C. Greenfield and M.P. Weitzman, vol. 4 in Journal of Semitic Studies Supplement (Oxford 1995) 61-63.)| false
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Montgomery, Aramaic Incantation Texts, 42. See also Hamilton, “Syriac Incantation Bowls,” 13; E. M. Yamauchi, “Aramaic Magic Bowls,” Journal of the American Oriental Society 85 (1965) 522; H. Juusola, Linguistic Peculiarities in the Aramaic Magic Bowl Texts, vol. 86 in Studia Orientalia (Helsinki 1999) 5; D. Frankfurter, “On the Origin of the Mesopotamian Apotropaic Bowl,” Journal of Near Eastern Studies 74 (2015) 9-18. It has also been suggested that the bowls were used for hydromancy (Naveh and Shaked, Amulets and Magic Bowls, 16; Hamilton, “Syriac Incantation Bowls,” 11-12; Yamauchi, “Aramaic Magic Bowls,” 522).

Montgomery, Aramaic Incantation Texts, 42. See also Hamilton, “Syriac Incantation Bowls,” 13; E. M. Yamauchi, “Aramaic Magic Bowls,” Journal of the American Oriental Society 85 (1965) 522; H. Juusola, Linguistic Peculiarities in the Aramaic Magic Bowl Texts, vol. 86 in Studia Orientalia (Helsinki 1999) 5; D. Frankfurter, “On the Origin of the Mesopotamian Apotropaic Bowl,” Journal of Near Eastern Studies 74 (2015) 9-18. It has also been suggested that the bowls were used for hydromancy (Naveh and Shaked, Amulets and Magic Bowls, 16; Hamilton, “Syriac Incantation Bowls,” 11-12; Yamauchi, “Aramaic Magic Bowls,” 522).)| false
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G. Abousamra, “Coupe de prière syriaque chrétienne,” Parole de l’Orient 35 (2010) 27; Moriggi, A Corpus, 208.

G. Abousamra, “Coupe de prière syriaque chrétienne,” Parole de l’Orient 35 (2010) 27; Moriggi, A Corpus, 208.)| false
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Abousamra, “Coupe de prière,” 27-38.

Abousamra, “Coupe de prière,” 27-38.)| false
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Moriggi, A Corpus, 208-211.

Moriggi, A Corpus, 208-211.)| false
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Moriggi, A Corpus, 208.

Moriggi, A Corpus, 208.)| false
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Moriggi, A Corpus, 210; Abousamra, “Coupe de prière,” 34-35.

Moriggi, A Corpus, 210; Abousamra, “Coupe de prière,” 34-35.)| false
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Moriggi, A Corpus, 209.

Moriggi, A Corpus, 209.)| false
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Moriggi, A Corpus, 209.

Moriggi, A Corpus, 209.)| false
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Abousamra, “Coupe de prière,” 33-34.

Abousamra, “Coupe de prière,” 33-34.)| false
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Moriggi, A Corpus, 208.

Moriggi, A Corpus, 208.)| false
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Moriggi, A Corpus, 209. Moriggi and Abousamra here read ʾydÿk. Yet, it seems from the photograph in Moriggi’s Corpus at least, that the dots they interpret as a seyame are in fact marks or dirt in the clay.

Moriggi, A Corpus, 209. Moriggi and Abousamra here read ʾydÿk. Yet, it seems from the photograph in Moriggi’s Corpus at least, that the dots they interpret as a seyame are in fact marks or dirt in the clay.)| false
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Abousamra, “Coupe de prière,” 33.

Abousamra, “Coupe de prière,” 33.)| false
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Abousamra, “Coupe de prière,” 33-34.

Abousamra, “Coupe de prière,” 33-34.)| false
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Abousamra, “Coupe de prière,” 34.

Abousamra, “Coupe de prière,” 34.)| false
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Moriggi, A Corpus, 210.

Moriggi, A Corpus, 210.)| false
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Abousamra, “Coupe de prière,” 34. Weapons are used in analogies of apotropaic rituals in various bowls (e.g., cbs 2943, bm 91712, im 44107 and vk 5738:3).

Abousamra, “Coupe de prière,” 34. Weapons are used in analogies of apotropaic rituals in various bowls (e.g., cbs 2943, bm 91712, im 44107 and vk 5738:3).)| false
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Aland and Juckel, Das Neue Testament, 331.

Aland and Juckel, Das Neue Testament, 331.)| false
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de Bruyn and Dijkstra, “Greek Amulets and Formularies,” 172.

de Bruyn and Dijkstra, “Greek Amulets and Formularies,” 172.)| false
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P. Heid. 1101. For the editio princeps, see F. Maltomini, “Cristo all’Eufrate P. Heid.G.1101: Amuleto cristiano,” Zeitschrift für Papyrologie und Epigrafik 48 (1982) 149-170. For discussions of this historiola, see G. Fiaccadori, “Cristo all’Eufrate (P. Heid. G. 1101, 8 ss.),” La parola del passato 41 (1986) 59-63; R. Mazza, “P.Oxy. XI, 1384: Medicina, rituali di guarigione e cristianesimi nell’Egitto tardoantico,” Annali di storia dell’esegesi 24 (2007) 444-445. On the opening phrase of this historiola, see J.E. Sanzo, “‘For our Lord was pursued by the Jews …’: The (Ab)Use of the Motif of ‘Jewish’ Violence against Jesus on a Greek Amulet (P. Heid. 1101),” in One in Christ Jesus: Essays on Early Christianity and “All that Jazz,” in Honor of S. Scott Bartchy, ed. D. Matson and K.C. Richardson (Eugene, or. 2014) 86-98.

Naveh and Shaked, Magic Spells and Formulae, 27.

Naveh and Shaked, Magic Spells and Formulae, 27.)| false
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de Bruyn, “Papyri, Parchment,” 173.

de Bruyn, “Papyri, Parchment,” 173.)| false
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For the editio princeps, see H. Hunger, “Zwei unbekannte neutestamentliche Papyrusfragmente der Österreichischen Nationalbibliothek,” Biblios 8 (1959) 11-12 (for G 30453); idem, “Ergänzungen zu zwei neutestamentlichen Papyrusfragmenten der Österreichischen Nationalbibliothek,” Biblios 19 (1970) 71-75 (G 26034+ G 30453). The edition and translation cited above have been taken from Jones, New Testament Texts, 167-168.

For the editio princeps, see H. Hunger, “Zwei unbekannte neutestamentliche Papyrusfragmente der Österreichischen Nationalbibliothek,” Biblios 8 (1959) 11-12 (for G 30453); idem, “Ergänzungen zu zwei neutestamentlichen Papyrusfragmenten der Österreichischen Nationalbibliothek,” Biblios 19 (1970) 71-75 (G 26034+ G 30453). The edition and translation cited above have been taken from Jones, New Testament Texts, 167-168.)| false
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Jones, New Testament Texts, 169.

Jones, New Testament Texts, 169.)| false
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Mihálykó, “Christ and Charon,” 203. Jones is, therefore, incorrect when he states that P. Vindob. G 2312, P. Berol. inv. 13997, and P. Vindob. G 26034 + 30453 are the only Greek amulets that contain (pseudo-)Pauline materials (Jones, New Testament Texts, 164).

Mihálykó, “Christ and Charon,” 203. Jones is, therefore, incorrect when he states that P. Vindob. G 2312, P. Berol. inv. 13997, and P. Vindob. G 26034 + 30453 are the only Greek amulets that contain (pseudo-)Pauline materials (Jones, New Testament Texts, 164).)| false
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