Mk 3,27 offers various functions within the context of the Second Gospel narrative. First, pertaining to the successful exorcisms of Jesus, it refuses allegations of Jesus being an ally of Satan (Mk 3,22). Mk 3,27 depicts Satan as the incapacitated strong man, no one Jesus might be in league with. Second, by assigning the role of the nameless criminal to Jesus the verse ridicules perceptions which portray him as a religious and social misfit (Mk 3,21-22.30). By acting «feloniously» against Satan and later dying as a convicted felon in Jerusalem Jesus solely executes God’s final soteriological will.
This paper proposes a conceptual link between Zechariah's vision of the woman in the ephah (Zech 5,5-11) and Assyro-Babylonian exorcisms utilizing figurines. My comparison focuses on the integration of ritual elements in Zech 5,5-11. This analysis highlights the modifications that the ritual elements underwent before they could function as an integral part of a prophetic vision. The analysis of Zech 5,5-11 against the backdrop of Assyro-Babylonian exorcisms sheds new light on the manner in which the prophetic author(s) employed ritual material in his exemplification of sin and atonement.