1. Septuagint, Tobit, 6.1-6.9, 8.2-8.3, 11.11-11.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •angel/s, fallen angels Found in books: Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 97 | 6.1. Now as they proceeded on their way they came at evening to the Tigris river and camped there. 6.2. Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man; 6.3. and the angel said to him, "Catch the fish." So the young man seized the fish and threw it up on the land. 6.4. Then the angel said to him, "Cut open the fish and take the heart and liver and gall and put them away safely." 6.5. So the young man did as the angel told him; and they roasted and ate the fish. And they both continued on their way until they came near to Ecbatana. 6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?" 6.7. He replied, "As for the heart and liver, if a demon or evil spirit gives trouble to any one, you make a smoke from these before the man or woman, and that person will never be troubled again. 6.8. And as for the gall, anoint with it a man who has white films in his eyes, and he will be cured." 6.9. When they approached Ecbatana, 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 11.11. and took hold of his father, and he sprinkled the gall upon his fathers eyes, saying, "Be of good cheer, father." 11.12. And when his eyes began to smart he rubbed them, |
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| 2. Septuagint, Genesis, 6.2, 38.7, 38.16 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •angels, fallen •angel, fallen/evil Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 237; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 45 |
| 3. Septuagint, Baruch, 3.26 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •fallen angels Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 439 |
| 4. Hebrew Bible, Obadiah, 13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
5. Hebrew Bible, Hosea, 3.1, 4.12, 4.15, 8.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •angels, fallen •cainites as, fallen angels as Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38| 3.1. "וַיֹּאמֶר יְהוָה אֵלַי עוֹד לֵךְ אֱהַב־אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת כְּאַהֲבַת יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְהֵם פֹּנִים אֶל־אֱלֹהִים אֲחֵרִים וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים׃", 4.12. "עַמִּי בְּעֵצוֹ יִשְׁאָל וּמַקְלוֹ יַגִּיד לוֹ כִּי רוּחַ זְנוּנִים הִתְעָה וַיִּזְנוּ מִתַּחַת אֱלֹהֵיהֶם׃", 4.15. "אִם־זֹנֶה אַתָּה יִשְׂרָאֵל אַל־יֶאְשַׁם יְהוּדָה וְאַל־תָּבֹאוּ הַגִּלְגָּל וְאַל־תַּעֲלוּ בֵּית אָוֶן וְאַל־תִּשָּׁבְעוּ חַי־יְהוָה׃", 8.4. "הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי הֵשִׂירוּ וְלֹא יָדָעְתִּי כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת׃", | 3.1. "And the LORD said unto me: ‘Go yet, love a woman beloved of her friend and an adulteress, even as the LORD loveth the children of Israel, though they turn unto other gods, and love cakes of raisins.", 4.12. "My people ask counsel at their stock, And their staff declareth unto them; For the spirit of harlotry hath caused them to err, And they have gone astray from under their God.", 4.15. "Though thou, Israel, play the harlot, Yet let not Judah become guilty; And come not ye unto Gilgal, Neither go ye up to Beth-aven, Nor swear: ‘As the LORD liveth.’", 8.4. "They have set up kings, but not from Me, they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off.", |
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6. Hebrew Bible, Leviticus, 19.31, 20.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •angel, fallen Found in books: Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 36| 19.31. "אַל־תִּפְנוּ אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים אַל־תְּבַקְשׁוּ לְטָמְאָה בָהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 20.27. "וְאִישׁ אוֹ־אִשָּׁה כִּי־יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעֹנִי מוֹת יוּמָתוּ בָּאֶבֶן יִרְגְּמוּ אֹתָם דְּמֵיהֶם בָּם׃", | 19.31. "Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be defiled by them: I am the LORD your God.", 20.27. "A man also or a woman that divineth by a ghost or a familiar spirit, shall surely be put to death; they shall stone them with stones; their blood shall be upon them.", |
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7. Hebrew Bible, Malachi, 2.3, 3.5, 3.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •angels, fallen/evil •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 62| 2.3. "הִנְנִי גֹעֵר לָכֶם אֶת־הַזֶּרַע וְזֵרִיתִי פֶרֶשׁ עַל־פְּנֵיכֶם פֶּרֶשׁ חַגֵּיכֶם וְנָשָׂא אֶתְכֶם אֵלָיו׃", 3.5. "וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר בַּמְכַשְּׁפִים וּבַמְנָאֲפִים וּבַנִּשְׁבָּעִים לַשָּׁקֶר וּבְעֹשְׁקֵי שְׂכַר־שָׂכִיר אַלְמָנָה וְיָתוֹם וּמַטֵּי־גֵר וְלֹא יְרֵאוּנִי אָמַר יְהוָה צְבָאוֹת׃", 3.11. "וְגָעַרְתִּי לָכֶם בָּאֹכֵל וְלֹא־יַשְׁחִת לָכֶם אֶת־פְּרִי הָאֲדָמָה וְלֹא־תְשַׁכֵּל לָכֶם הַגֶּפֶן בַּשָּׂדֶה אָמַר יְהוָה צְבָאוֹת׃", | 2.3. "Behold, I will rebuke the seed for your hurt, And will spread dung upon your faces, Even the dung of your sacrifices; And ye shall be taken away unto it.", 3.5. "And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers; and against those that oppress the hireling in his wages, The widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, Saith the LORD of hosts.", 3.11. "And I will rebuke the devourer for your good, and he shall not destroy the fruits of your land; Neither shall your vine cast its fruit before the time in the field, Saith the LORD of hosts.", |
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8. Hebrew Bible, Micah, 2.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •angel, fallen/evil Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 236| 2.13. "עָלָה הַפֹּרֵץ לִפְנֵיהֶם פָּרְצוּ וַיַּעֲבֹרוּ שַׁעַר וַיֵּצְאוּ בוֹ וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַיהוָה בְּרֹאשָׁם׃", | 2.13. "The breaker is gone up before them; They have broken forth and passed on, By the gate, and are gone out thereat; And their king is passed on before them, And the LORD at the head of them.", |
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9. Hebrew Bible, Nahum, 1.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •angel/s, fallen angels Found in books: Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 67| 1.8. "וּבְשֶׁטֶף עֹבֵר כָּלָה יַעֲשֶׂה מְקוֹמָהּ וְאֹיְבָיו יְרַדֶּף־חֹשֶׁךְ׃", | 1.8. "But with an overrunning flood He will make a full end of the place thereof, And darkness shall pursue His enemies.", |
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10. Hebrew Bible, Numbers, 13.33, 24.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •fallen angels, as nephilim •angels, fallen/evil Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 215; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 107| 13.33. "וְשָׁם רָאִינוּ אֶת־הַנְּפִילִים בְּנֵי עֲנָק מִן־הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם׃", | 13.33. "And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight.’", |
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11. Hebrew Bible, Proverbs, 11.16, 13.1, 13.8, 17.10, 28.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •angels, fallen •angels, fallen/evil Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 62| 11.16. "אֵשֶׁת־חֵן תִּתְמֹךְ כָּבוֹד וְעָרִיצִים יִתְמְכוּ־עֹשֶׁר׃", 13.1. "בֵּן חָכָם מוּסַר אָב וְלֵץ לֹא־שָׁמַע גְּעָרָה׃", 13.1. "רַק־בְּזָדוֹן יִתֵּן מַצָּה וְאֶת־נוֹעָצִים חָכְמָה׃", 13.8. "כֹּפֶר נֶפֶשׁ־אִישׁ עָשְׁרוֹ וְרָשׁ לֹא־שָׁמַע גְּעָרָה׃", 28.16. "נָגִיד חֲסַר תְּבוּנוֹת וְרַב מַעֲשַׁקּוֹת שנאי [שֹׂנֵא] בֶצַע יַאֲרִיךְ יָמִים׃", | 11.16. "A gracious woman obtaineth honour; And strong men obtain riches.", 13.1. "A wise son is instructed of his father; But a scorner heareth not rebuke.", 13.8. "The ransom of a man’s life are his riches; But the poor heareth no threatening.", 17.10. "A rebuke entereth deeper into a man of understanding Than a hundred stripes into a fool.", 28.16. "The prince that lacketh understanding is also a great oppressor; But he that hateth covetousness shall prolong his days.", |
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| 12. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310, 314 |
13. Hebrew Bible, Ruth, 2.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 62| 2.16. "וְגַם שֹׁל־תָּשֹׁלּוּ לָהּ מִן־הַצְּבָתִים וַעֲזַבְתֶּם וְלִקְּטָה וְלֹא תִגְעֲרוּ־בָהּ׃", | 2.16. "And also pull out some for her of purpose from the bundles, and leave it, and let her glean, and rebuke her not.’", |
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14. Hebrew Bible, Genesis, 1, 2, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 4, 4.22, 4.23, 4.24, 5, 5.21, 5.21-6.4, 5.22, 5.23, 5.24, 5.25, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.11, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 7, 7.4, 7.21, 7.22, 7.23, 8, 8.21, 9, 9.11, 9.15, 10, 11, 37.10, 38.11, 38.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220| 3.5. "כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃", | 3.5. "for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’", |
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15. Hebrew Bible, Zephaniah, 1.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 1.9. "וּפָקַדְתִּי עַל כָּל־הַדּוֹלֵג עַל־הַמִּפְתָּן בַּיּוֹם הַהוּא הַמְמַלְאִים בֵּית אֲדֹנֵיהֶם חָמָס וּמִרְמָה׃", | 1.9. "In the same day also will I punish all those that leap over the threshold, That fill their master’s house with violence and deceit.", |
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16. Hebrew Bible, Exodus, 22.17, 23.28-23.30, 33.2, 34.11, 34.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 36; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 64| 22.17. "מְכַשֵּׁפָה לֹא תְחַיֶּה׃", 23.28. "וְשָׁלַחְתִּי אֶת־הַצִּרְעָה לְפָנֶיךָ וְגֵרְשָׁה אֶת־הַחִוִּי אֶת־הַכְּנַעֲנִי וְאֶת־הַחִתִּי מִלְּפָנֶיךָ׃", 23.29. "לֹא אֲגָרְשֶׁנּוּ מִפָּנֶיךָ בְּשָׁנָה אֶחָת פֶּן־תִּהְיֶה הָאָרֶץ שְׁמָמָה וְרַבָּה עָלֶיךָ חַיַּת הַשָּׂדֶה׃", 33.2. "וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת־פָּנָי כִּי לֹא־יִרְאַנִי הָאָדָם וָחָי׃", 33.2. "וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ וְגֵרַשְׁתִּי אֶת־הַכְּנַעֲנִי הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי׃", 34.11. "שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃", 34.24. "כִּי־אוֹרִישׁ גּוֹיִם מִפָּנֶיךָ וְהִרְחַבְתִּי אֶת־גְּבוּלֶךָ וְלֹא־יַחְמֹד אִישׁ אֶת־אַרְצְךָ בַּעֲלֹתְךָ לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה׃", | 22.17. "Thou shalt not suffer a sorceress to live.", 23.28. "And I will send the hornet before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.", 23.29. "I will not drive them out from before thee in one year, lest the land become desolate, and the beasts of the field multiply against thee.", 23.30. "By little and little I will drive them out from before thee, until thou be increased, and inherit the land.", 33.2. "and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite—", 34.11. "Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.", 34.24. "For I will cast out nations before thee, and enlarge thy borders; neither shall any man covet thy land, when thou goest up to appear before the LORD thy God three times in the year.", |
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17. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 62 | 28.20. "The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me.", |
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18. Hebrew Bible, Job, 1.6, 1.6-2.7, 1.7, 20.19, 22.15, 22.16, 22.17, 22.18, 22.19, 22.20, 26.11, 28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 67| 22.15. "הַאֹרַח עוֹלָם תִּשְׁמֹר אֲשֶׁר דָּרְכוּ מְתֵי־אָוֶן׃", | 22.15. "Wilt thou keep the old way Which wicked men have trodden?", |
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19. Hebrew Bible, Habakkuk, 2.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 2.6. "הֲלוֹא־אֵלֶּה כֻלָּם עָלָיו מָשָׁל יִשָּׂאוּ וּמְלִיצָה חִידוֹת לוֹ וְיֹאמַר הוֹי הַמַּרְבֶּה לֹּא־לוֹ עַד־מָתַי וּמַכְבִּיד עָלָיו עַבְטִיט׃", | 2.6. "Shall not all these take up a parable against him, And a taunting riddle against him, And say: ‘Woe to him that increaseth that which is not his! How long? and that ladeth himself with many pledges! ’", |
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20. Hebrew Bible, Amos, 4.1 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 4.1. "שִׁלַּחְתִּי בָכֶם דֶּבֶר בְּדֶרֶךְ מִצְרַיִם הָרַגְתִּי בַחֶרֶב בַּחוּרֵיכֶם עִם שְׁבִי סוּסֵיכֶם וָאַעֲלֶה בְּאֹשׁ מַחֲנֵיכֶם וּבְאַפְּכֶם וְלֹא־שַׁבְתֶּם עָדַי נְאֻם־יְהוָה׃", 4.1. "שִׁמְעוּ הַדָּבָר הַזֶּה פָּרוֹת הַבָּשָׁן אֲשֶׁר בְּהַר שֹׁמְרוֹן הָעֹשְׁקוֹת דַּלִּים הָרֹצְצוֹת אֶבְיוֹנִים הָאֹמְרֹת לַאֲדֹנֵיהֶם הָבִיאָה וְנִשְׁתֶּה׃", | 4.1. "Hear this word, ye kine of Bashan, That are in the mountain of Samaria, That oppress the poor, that crush the needy, That say unto their lords: ‘Bring, that we may feast.’", |
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| 21. Homer, Odyssey, 10 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •angels, evil, fallen, or impure Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220 |
22. Hebrew Bible, 2 Samuel, 7.23, 14.7, 22.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •angels, fallen/evil •fallen angels Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 439; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 62, 64| 7.23. "וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלְכוּ־אֱלֹהִים לִפְדּוֹת־לוֹ לְעָם וְלָשׂוּם לוֹ שֵׁם וְלַעֲשׂוֹת לָכֶם הַגְּדוּלָּה וְנֹרָאוֹת לְאַרְצֶךָ מִפְּנֵי עַמְּךָ אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו׃", 14.7. "וְהִנֵּה קָמָה כָל־הַמִּשְׁפָּחָה עַל־שִׁפְחָתֶךָ וַיֹּאמְרוּ תְּנִי אֶת־מַכֵּה אָחִיו וּנְמִתֵהוּ בְּנֶפֶשׁ אָחִיו אֲשֶׁר הָרָג וְנַשְׁמִידָה גַּם אֶת־הַיּוֹרֵשׁ וְכִבּוּ אֶת־גַּחַלְתִּי אֲשֶׁר נִשְׁאָרָה לְבִלְתִּי שום־[שִׂים־] לְאִישִׁי שֵׁם וּשְׁאֵרִית עַל־פְּנֵי הָאֲדָמָה׃", 22.16. "וַיֵּרָאוּ אֲפִקֵי יָם יִגָּלוּ מֹסְדוֹת תֵּבֵל בְּגַעֲרַת יְהוָה מִנִּשְׁמַת רוּחַ אַפּוֹ׃", | 7.23. "And what one nation in the earth is like Thy people, like Yisra᾽el, whom God went to redeem for a people to himself, and to make himself a name, and to do like the great things and terrible which Thou didst for Thy land, by driving out from before Thy people, whom Thou didst redeem to Thee from Miżrayim, the nations and their gods?", 14.7. "And, behold, the whole family is risen against thy handmaid, and they have said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband a name or a remainder upon the earth.", 22.16. "And the channels of the sea appeared, the foundations of the world were laid bare, at the rebuking of the Lord, at the blast of the breath of his nostrils.", |
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23. Hebrew Bible, Isaiah, 2.20, 3.12, 10.2, 17.13, 24.1, 24.4-24.5, 24.18, 24.21-24.22, 26.20-26.21, 30.17, 31.7, 50.2, 51.20, 54.9-54.10, 60.21, 61.3, 65.14, 65.21-65.22, 66.7, 66.12, 66.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 140; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 236; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38; Stuckenbruck (2007), 1 Enoch 91-108, 77, 136, 703; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 67; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 62| 3.12. "עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ עַמִּי מְאַשְּׁרֶיךָ מַתְעִים וְדֶרֶךְ אֹרְחֹתֶיךָ בִּלֵּעוּ׃", 10.2. "לְהַטּוֹת מִדִּין דַּלִּים וְלִגְזֹל מִשְׁפַּט עֲנִיֵּי עַמִּי לִהְיוֹת אַלְמָנוֹת שְׁלָלָם וְאֶת־יְתוֹמִים יָבֹזּוּ׃", 10.2. "וְהָיָה בַּיּוֹם הַהוּא לֹא־יוֹסִיף עוֹד שְׁאָר יִשְׂרָאֵל וּפְלֵיטַת בֵּית־יַעֲקֹב לְהִשָּׁעֵן עַל־מַכֵּהוּ וְנִשְׁעַן עַל־יְהוָה קְדוֹשׁ יִשְׂרָאֵל בֶּאֱמֶת׃", 17.13. "לְאֻמִּים כִּשְׁאוֹן מַיִם רַבִּים יִשָּׁאוּן וְגָעַר בּוֹ וְנָס מִמֶּרְחָק וְרֻדַּף כְּמֹץ הָרִים לִפְנֵי־רוּחַ וּכְגַלְגַּל לִפְנֵי סוּפָה׃", 24.1. "נִשְׁבְּרָה קִרְיַת־תֹּהוּ סֻגַּר כָּל־בַּיִת מִבּוֹא׃", 24.1. "הִנֵּה יְהוָה בּוֹקֵק הָאָרֶץ וּבוֹלְקָהּ וְעִוָּה פָנֶיהָ וְהֵפִיץ יֹשְׁבֶיהָ׃", 24.4. "אָבְלָה נָבְלָה הָאָרֶץ אֻמְלְלָה נָבְלָה תֵּבֵל אֻמְלָלוּ מְרוֹם עַם־הָאָרֶץ׃", 24.5. "וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃", 24.18. "וְהָיָה הַנָּס מִקּוֹל הַפַּחַד יִפֹּל אֶל־הַפַּחַת וְהָעוֹלֶה מִתּוֹךְ הַפַּחַת יִלָּכֵד בַּפָּח כִּי־אֲרֻבּוֹת מִמָּרוֹם נִפְתָּחוּ וַיִּרְעֲשׁוּ מוֹסְדֵי אָרֶץ׃", 24.21. "וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד יְהוָה עַל־צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל־מַלְכֵי הָאֲדָמָה עַל־הָאֲדָמָה׃", 24.22. "וְאֻסְּפוּ אֲסֵפָה אַסִּיר עַל־בּוֹר וְסֻגְּרוּ עַל־מַסְגֵּר וּמֵרֹב יָמִים יִפָּקֵדוּ׃", 26.21. "כִּי־הִנֵּה יְהוָה יֹצֵא מִמְּקוֹמוֹ לִפְקֹד עֲוֺן יֹשֵׁב־הָאָרֶץ עָלָיו וְגִלְּתָה הָאָרֶץ אֶת־דָּמֶיהָ וְלֹא־תְכַסֶּה עוֹד עַל־הֲרוּגֶיהָ׃", 30.17. "אֶלֶף אֶחָד מִפְּנֵי גַּעֲרַת אֶחָד מִפְּנֵי גַּעֲרַת חֲמִשָּׁה תָּנֻסוּ עַד אִם־נוֹתַרְתֶּם כַּתֹּרֶן עַל־רֹאשׁ הָהָר וְכַנֵּס עַל־הַגִּבְעָה׃", 31.7. "כִּי בַּיּוֹם הַהוּא יִמְאָסוּן אִישׁ אֱלִילֵי כַסְפּוֹ וֶאֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ לָכֶם יְדֵיכֶם חֵטְא׃", 50.2. "מַדּוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה הֲקָצוֹר קָצְרָה יָדִי מִפְּדוּת וְאִם־אֵין־בִּי כֹחַ לְהַצִּיל הֵן בְּגַעֲרָתִי אַחֲרִיב יָם אָשִׂים נְהָרוֹת מִדְבָּר תִּבְאַשׁ דְּגָתָם מֵאֵין מַיִם וְתָמֹת בַּצָּמָא׃", 54.9. "כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃", 60.21. "וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו [מַטָּעַי] מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃", 61.3. "לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר׃", 65.14. "הִנֵּה עֲבָדַי יָרֹנּוּ מִטּוּב לֵב וְאַתֶּם תִּצְעֲקוּ מִכְּאֵב לֵב וּמִשֵּׁבֶר רוּחַ תְּיֵלִילוּ׃", 65.21. "וּבָנוּ בָתִּים וְיָשָׁבוּ וְנָטְעוּ כְרָמִים וְאָכְלוּ פִּרְיָם׃", 65.22. "לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי־כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי׃", 66.7. "בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר׃", 66.12. "כִּי־כֹה אָמַר יְהוָה הִנְנִי נֹטֶה־אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל־צַד תִּנָּשֵׂאוּ וְעַל־בִּרְכַּיִם תְּשָׁעֳשָׁעוּ׃", 66.15. "כִּי־הִנֵּה יְהוָה בָּאֵשׁ יָבוֹא וְכַסּוּפָה מַרְכְּבֹתָיו לְהָשִׁיב בְּחֵמָה אַפּוֹ וְגַעֲרָתוֹ בְּלַהֲבֵי־אֵשׁ׃", | 2.20. "In that day a man shall cast away His idols of silver, and his idols of gold, Which they made for themselves to worship, To the moles and to the bats;", 3.12. "As for My people, a babe is their master, And women rule over them. O My people, they that lead thee cause thee to err, And destroy the way of thy paths.", 10.2. "To turn aside the needy from judgment, And to take away the right of the poor of My people, That widows may be their spoil, And that they may make the fatherless their prey!", 17.13. "The nations shall rush like the rushing of many waters; But He shall rebuke them, and they shall flee far off, And shall be chased as the chaff of the mountains before the wind, And like the whirling dust before the storm.", 24.1. "Behold, the LORD maketh the earth empty and maketh it waste, And turneth it upside down, and scattereth abroad the inhabitants thereof.", 24.4. "The earth fainteth and fadeth away, The world faileth and fadeth away, The lofty people of the earth do fail.", 24.5. "The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet.", 24.18. "And it shall come to pass, that he who fleeth from the noise of the terror shall fall into the pit; And he that cometh up out of the midst of the pit shall be taken in the trap; For the windows on high are opened, And the foundations of the earth do shake;", 24.21. "And it shall come to pass in that day, That the LORD will punish the host of the high heaven on high, And the kings of the earth upon the earth.", 24.22. "And they shall be gathered together, as prisoners are gathered in the dungeon, And shall be shut up in the prison, And after many days shall they be punished.", 26.20. "Come, my people, enter thou into thy chambers, And shut thy doors about thee; Hide thyself for a little moment, Until the indignation be overpast.", 26.21. "For, behold, the LORD cometh forth out of His place To visit upon the inhabitants of the earth their iniquity; The earth also shall disclose her blood, And shall no more cover her slain.", 30.17. "One thousand shall flee at the rebuke of one, At the rebuke of five shall ye flee; Till ye be left as a beacon upon the top of a mountain, And as an ensign on a hill.", 31.7. "For in that day they shall cast away every man his idols of silver, and his idols of gold, Which your own hands have made unto you for a sin.", 50.2. "Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; Their fish become foul, because there is no water, And die for thirst.", 51.20. "Thy sons have fainted, they lie at the head of all the streets, As an antelope in a net; They are full of the fury of the LORD, The rebuke of thy God.", 54.9. "For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee.", 54.10. "For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee.", 60.21. "Thy people also shall be all righteous, They shall inherit the land for ever; The branch of My planting, the work of My hands, Wherein I glory.", 61.3. "To appoint unto them that mourn in Zion, To give unto them a garland for ashes, The oil of joy for mourning, The mantle of praise for the spirit of heaviness; That they might be called terebinths of righteousness, The planting of the LORD, wherein He might glory.", 65.14. "Behold, My servants shall sing For joy of heart, But ye shall cry for sorrow of heart, And shall wail for vexation of spirit.", 65.21. "And they shall build houses, and inhabit them; And they shall plant vineyards, and eat the fruit of them.", 65.22. "They shall not build, and another inhabit, They shall not plant, and another eat; For as the days of a tree shall be the days of My people, And Mine elect shall long enjoy the work of their hands.", 66.7. "Before she travailed, she brought forth; Before her pain came, She was delivered of a man-child.", 66.12. "For thus saith the LORD: Behold, I will extend peace to her like a river. And the wealth of the nations like an overflowing stream, and ye shall suck thereof: Ye shall be borne upon the side, and shall be dandled upon the knees.", 66.15. "For, behold, the LORD will come in fire, And His chariots shall be like the whirlwind; to render His anger with fury, And His rebuke with flames of fire. ", |
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24. Hebrew Bible, Jeremiah, 3.8-3.9, 5.27, 10.4, 13.22, 13.27, 17.11, 29.27, 51.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •angels, fallen •cainites as, fallen angels as •angels, fallen/evil Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 62| 3.8. "וָאֵרֶא כִּי עַל־כָּל־אֹדוֹת אֲשֶׁר נִאֲפָה מְשֻׁבָה יִשְׂרָאֵל שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת־סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ וְלֹא יָרְאָה בֹּגֵדָה יְהוּדָה אֲחוֹתָהּ וַתֵּלֶךְ וַתִּזֶן גַּם־הִיא׃", 3.9. "וְהָיָה מִקֹּל זְנוּתָהּ וַתֶּחֱנַף אֶת־הָאָרֶץ וַתִּנְאַף אֶת־הָאֶבֶן וְאֶת־הָעֵץ׃", 5.27. "כִּכְלוּב מָלֵא עוֹף כֵּן בָּתֵּיהֶם מְלֵאִים מִרְמָה עַל־כֵּן גָּדְלוּ וַיַּעֲשִׁירוּ׃", 10.4. "בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃", 13.22. "וְכִי תֹאמְרִי בִּלְבָבֵךְ מַדּוּעַ קְרָאֻנִי אֵלֶּה בְּרֹב עֲוֺנֵךְ נִגְלוּ שׁוּלַיִךְ נֶחְמְסוּ עֲקֵבָיִךְ׃", 13.27. "נִאֻפַיִךְ וּמִצְהֲלוֹתַיִךְ זִמַּת זְנוּתֵךְ עַל־גְּבָעוֹת בַּשָּׂדֶה רָאִיתִי שִׁקּוּצָיִךְ אוֹי לָךְ יְרוּשָׁלִַם לֹא תִטְהֲרִי אַחֲרֵי מָתַי עֹד׃", 17.11. "קֹרֵא דָגַר וְלֹא יָלָד עֹשֶׂה עֹשֶׁר וְלֹא בְמִשְׁפָּט בַּחֲצִי ימו [יָמָיו] יַעַזְבֶנּוּ וּבְאַחֲרִיתוֹ יִהְיֶה נָבָל׃", 29.27. "וְעַתָּה לָמָּה לֹא גָעַרְתָּ בְּיִרְמְיָהוּ הָעֲנְּתֹתִי הַמִּתְנַבֵּא לָכֶם׃", 51.13. "שכנתי [שֹׁכַנְתְּ] עַל־מַיִם רַבִּים רַבַּת אוֹצָרֹת בָּא קִצֵּךְ אַמַּת בִּצְעֵךְ׃", | 3.8. "And I saw, when, forasmuch as backsliding Israel had committed adultery, I had put her away and given her a bill of divorcement, that yet treacherous Judah her sister feared not; but she also went and played the harlot;", 3.9. "and it came to pass through the lightness of her harlotry, that the land was polluted, and she committed adultery with stones and with stocks;", 5.27. "As a cage is full of birds, So are their houses full of deceit; Therefore they are become great, and waxen rich;", 10.4. "They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not.", 13.22. "And if thou say in thy heart: ‘Wherefore are these things befallen me?’— For the greatness of thine iniquity are thy skirts uncovered, And thy heels suffer violence.", 13.27. "Thine adulteries, and thy neighings, the lewdness of thy harlotry, On the hills in the field have I seen thy detestable acts. Woe unto thee, O Jerusalem! thou wilt not be made clean! When shall it ever be?", 17.11. "As the partridge that broodeth over young which she hath not brought forth, So is he that getteth riches, and not by right; In the midst of his days he shall leave them, And at his end he shall be a fool.", 29.27. "Now therefore, why hast thou not rebuked Jeremiah of Anathoth, who maketh himself a prophet to you,", 51.13. "O thou that dwellest upon many waters, Abundant in treasures, Thine end is come, The measure of thy covetousness.", |
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25. Hebrew Bible, Joshua, 24.12, 24.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 64| 24.12. "וָאֶשְׁלַח לִפְנֵיכֶם אֶת־הַצִּרְעָה וַתְּגָרֶשׁ אוֹתָם מִפְּנֵיכֶם שְׁנֵי מַלְכֵי הָאֱמֹרִי לֹא בְחַרְבְּךָ וְלֹא בְקַשְׁתֶּךָ׃", 24.18. "וַיְגָרֶשׁ יְהוָה אֶת־כָּל־הָעַמִּים וְאֶת־הָאֱמֹרִי יֹשֵׁב הָאָרֶץ מִפָּנֵינוּ גַּם־אֲנַחְנוּ נַעֲבֹד אֶת־יְהוָה כִּי־הוּא אֱלֹהֵינוּ׃", | 24.12. "And I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with thy sword, nor with thy bow.", 24.18. "and the LORD drove out from before us all the peoples, even the Amorites that dwelt in the land; therefore we also will serve the LORD; for He is our God.’", |
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26. Hebrew Bible, Judges, 6.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 64| 6.9. "וָאַצִּל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד כָּל־לֹחֲצֵיכֶם וָאֲגָרֵשׁ אוֹתָם מִפְּנֵיכֶם וָאֶתְּנָה לָכֶם אֶת־אַרְצָם׃", | 6.9. "and I delivered you out of the hand of Miżrayim, and out of the hand of all those that oppressed you, and drove them out before you, and gave you their land;", |
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27. Hesiod, Works And Days, 109-178, 180-201, 179 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38 | 179. Over gods and men, had cut away the cord |
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28. Aeschylus, Prometheus Bound, 484-500 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40| 500. τοιαῦτα μὲν δὴ ταῦτʼ· ἔνερθε δὲ χθονὸς | 500. Enough about these arts. Now as to the benefits to men that lay concealed beneath the earth—bronze, iron, silver, and gold—who would claim to have discovered them before me? No one, I know full well, unless he likes to babble idly. |
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29. Hebrew Bible, Ezekiel, 7.19, 14.12-14.23, 16.32, 22.5, 22.9, 23.37 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 67| 7.19. "כַּסְפָּם בַּחוּצוֹת יַשְׁלִיכוּ וּזְהָבָם לְנִדָּה יִהְיֶה כַּסְפָּם וּזְהָבָם לֹא־יוּכַל לְהַצִּילָם בְּיוֹם עֶבְרַת יְהוָה נַפְשָׁם לֹא יְשַׂבֵּעוּ וּמֵעֵיהֶם לֹא יְמַלֵּאוּ כִּי־מִכְשׁוֹל עֲוֺנָם הָיָה׃", 14.12. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 14.13. "בֶּן־אָדָם אֶרֶץ כִּי תֶחֱטָא־לִי לִמְעָל־מַעַל וְנָטִיתִי יָדִי עָלֶיהָ וְשָׁבַרְתִּי לָהּ מַטֵּה־לָחֶם וְהִשְׁלַחְתִּי־בָהּ רָעָב וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה׃", 14.14. "וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃", 14.15. "לוּ־חַיָּה רָעָה אַעֲבִיר בָּאָרֶץ וְשִׁכְּלָתָּה וְהָיְתָה שְׁמָמָה מִבְּלִי עוֹבֵר מִפְּנֵי הַחַיָּה׃", 14.16. "שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־בָּנִים וְאִם־בָּנוֹת יַצִּילוּ הֵמָּה לְבַדָּם יִנָּצֵלוּ וְהָאָרֶץ תִּהְיֶה שְׁמָמָה׃", 14.17. "אוֹ חֶרֶב אָבִיא עַל־הָאָרֶץ הַהִיא וְאָמַרְתִּי חֶרֶב תַּעֲבֹר בָּאָרֶץ וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה׃", 14.18. "וּשְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה לֹא יַצִּילוּ בָּנִים וּבָנוֹת כִּי הֵם לְבַדָּם יִנָּצֵלוּ׃", 14.19. "אוֹ דֶּבֶר אֲשַׁלַּח אֶל־הָאָרֶץ הַהִיא וְשָׁפַכְתִּי חֲמָתִי עָלֶיהָ בְּדָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃", 14.21. "כִּי כֹה אָמַר אֲדֹנָי יְהֹוִה אַף כִּי־אַרְבַּעַת שְׁפָטַי הָרָעִים חֶרֶב וְרָעָב וְחַיָּה רָעָה וָדֶבֶר שִׁלַּחְתִּי אֶל־יְרוּשָׁלִָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃", 14.22. "וְהִנֵּה נוֹתְרָה־בָּהּ פְּלֵטָה הַמּוּצָאִים בָּנִים וּבָנוֹת הִנָּם יוֹצְאִים אֲלֵיכֶם וּרְאִיתֶם אֶת־דַּרְכָּם וְאֶת־עֲלִילוֹתָם וְנִחַמְתֶּם עַל־הָרָעָה אֲשֶׁר הֵבֵאתִי עַל־יְרוּשָׁלִַם אֵת כָּל־אֲשֶׁר הֵבֵאתִי עָלֶיהָ׃", 14.23. "וְנִחֲמוּ אֶתְכֶם כִּי־תִרְאוּ אֶת־דַּרְכָּם וְאֶת־עֲלִילוֹתָם וִידַעְתֶּם כִּי לֹא חִנָּם עָשִׂיתִי אֵת כָּל־אֲשֶׁר־עָשִׂיתִי בָהּ נְאֻם אֲדֹנָי יְהֹוִה׃", 16.32. "הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת־זָרִים׃", 22.5. "הַקְּרֹבוֹת וְהָרְחֹקוֹת מִמֵּךְ יִתְקַלְּסוּ־בָךְ טְמֵאַת הַשֵּׁם רַבַּת הַמְּהוּמָה׃", 22.9. "אַנְשֵׁי רָכִיל הָיוּ בָךְ לְמַעַן שְׁפָךְ־דָּם וְאֶל־הֶהָרִים אָכְלוּ בָךְ זִמָּה עָשׂוּ בְתוֹכֵךְ׃", 23.37. "כִּי נִאֵפוּ וְדָם בִּידֵיהֶן וְאֶת־גִּלּוּלֵיהֶן נִאֵפוּ וְגַם אֶת־בְּנֵיהֶן אֲשֶׁר יָלְדוּ־לִי הֶעֱבִירוּ לָהֶם לְאָכְלָה׃", | 7.19. "They shall cast their silver in the streets, and their gold shall be as an unclean thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD; they shall not satisfy their souls, neither fill their bowels; because it hath been the stumblingblock of their iniquity.", 14.12. "And the word of the LORD came unto me, saying:", 14.13. "’Son of man, when a land sinneth against Me by trespassing grievously, and I stretch out My hand upon it, and break the staff of the bread thereof, and send famine upon it, and cut off from it man and beast;", 14.14. "though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.", 14.15. "If I cause evil beasts to pass through the land, and they bereave it, and it be desolate, so that no man may pass through because of the beasts;", 14.16. "though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate.", 14.17. "Or if I bring a sword upon that land, and say: Let the sword go through the land, so that I cut off from it man and beast;", 14.18. "though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves.", 14.19. "Or if I send a pestilence into that land, and pour out My fury upon it in blood, to cut off from it man and beast;", 14.20. "though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.", 14.21. "For thus saith the Lord GOD: How much more when I send My four sore judgments against Jerusalem, the sword, and the famine, and the evil beasts, and the pestilence, to cut off from it man and beast.", 14.22. "And, behold, though there be left a remt therein that shall be brought forth, both sons and daughters; behold, when they come forth unto you, and ye see their way and their doings, then ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it;", 14.23. "and they shall comfort you, when ye see their way and their doings, and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD.’", 16.32. "Thou wife that committest adultery, that takest strangers instead of thy husband—", 22.5. "Those that are near, and those that are far from thee, shall mock thee, thou defiled of name and full of tumult.", 22.9. "In thee have been talebearers to shed blood; and in thee they have eaten upon the mountains; in the midst of thee they have committed lewdness.", 23.37. "For they have committed adultery, and blood is in their hands, and with their idols have they committed adultery; and their sons, whom they bore unto Me, they have also set apart unto them to be devoured.", |
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| 30. Pindar, Pythian Odes, 4.11-4.56 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •angels, fallen Found in books: Johnston (2008), Ancient Greek Divination, 176 |
31. Hebrew Bible, 1 Chronicles, 5.24, 12.31, 17.21 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •fallen angels •angels, fallen/evil Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 439; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 64| 5.24. "וְאֵלֶּה רָאשֵׁי בֵית־אֲבוֹתָם וְעֵפֶר וְיִשְׁעִי וֶאֱלִיאֵל וְעַזְרִיאֵל וְיִרְמְיָה וְהוֹדַוְיָה וְיַחְדִּיאֵל אֲנָשִׁים גִּבּוֹרֵי חַיִל אַנְשֵׁי שֵׁמוֹת רָאשִׁים לְבֵית אֲבוֹתָם׃", 12.31. "וּמִן־בְּנֵי אֶפְרַיִם עֶשְׂרִים אֶלֶף וּשְׁמוֹנֶה מֵאוֹת גִּבּוֹרֵי חַיִל אַנְשֵׁי שֵׁמוֹת לְבֵית אֲבוֹתָם׃", 17.21. "וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלַךְ הָאֱלֹהִים לִפְדּוֹת לוֹ עָם לָשׂוּם לְךָ שֵׁם גְּדֻלּוֹת וְנֹרָאוֹת לְגָרֵשׁ מִפְּנֵי עַמְּךָ אֲשֶׁר־פָּדִיתָ מִמִּצְרַיִם גּוֹיִם׃", | 5.24. "And these were the heads of their fathers’houses: Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel, mighty men of valour, famous men, heads of their fathers’houses.", 12.31. "And of the children of Ephraim twenty thousand and eight hundred, mighty men of valour, famous men in their fathers’houses.", 17.21. "And who is like Thy people Israel, a nation one in the earth, whom God went to redeem unto Himself for a people, to make Thee a name by great and tremendous things, in driving out nations from before Thy people, whom Thou didst redeem out of Egypt.", |
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| 32. Hippocrates, The Sacred Disease, 18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •angels, fallen Found in books: Johnston (2008), Ancient Greek Divination, 176 |
33. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •angels, fallen Found in books: Johnston (2008), Ancient Greek Divination, 176| 364b. καὶ πένητες ὦσιν, ὁμολογοῦντες αὐτοὺς ἀμείνους εἶναι τῶν ἑτέρων. τούτων δὲ πάντων οἱ περὶ θεῶν τε λόγοι καὶ ἀρετῆς θαυμασιώτατοι λέγονται, ὡς ἄρα καὶ θεοὶ πολλοῖς μὲν ἀγαθοῖς δυστυχίας τε καὶ βίον κακὸν ἔνειμαν, τοῖς δʼ ἐναντίοις ἐναντίαν μοῖραν. ἀγύρται δὲ καὶ μάντεις ἐπὶ πλουσίων θύρας ἰόντες πείθουσιν ὡς ἔστι παρὰ σφίσι δύναμις ἐκ θεῶν ποριζομένη θυσίαις τε καὶ ἐπῳδαῖς, εἴτε τι | 364b. and disregard those who are in any way weak or poor, even while admitting that they are better men than the others. But the strangest of all these speeches are the things they say about the gods and virtue, how so it is that the gods themselves assign to many good men misfortunes and an evil life but to their opposites a contrary lot; and begging priests and soothsayers go to rich men’s doors and make them believe that they by means of sacrifices and incantations have accumulated a treasure of power from the gods that can expiate and cure with pleasurable festival |
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34. Herodotus, Histories, 4.67 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •instruction/teaching, by the fallen angels Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 331 | 4.67. There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; ,this manner of divination is hereditary among them. The Enarees, who are hermaphrodites, say that Aphrodite gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers. |
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35. Hebrew Bible, Ecclesiastes, 7.5 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 62| 7.5. "טוֹב לִשְׁמֹעַ גַּעֲרַת חָכָם מֵאִישׁ שֹׁמֵעַ שִׁיר כְּסִילִים׃", | 7.5. "It is better to hear the rebuke of the wise, Than for a man to hear the song of fools.", |
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36. Hebrew Bible, Zechariah, 3.1-3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •angels, fallen •idolatry, as linked to fallen angels and demons •angels, fallen/evil Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 191; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 94; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 62| 3.1. "בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃", 3.1. "וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃", 3.2. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃", | 3.1. "And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.", 3.2. "And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’", |
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37. Septuagint, Tobit, 6.1-6.9, 8.2-8.3, 11.11-11.12 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •angel/s, fallen angels Found in books: Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 97 | 6.1. Now as they proceeded on their way they came at evening to the Tigris river and camped there. 6.2. Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man; 6.3. and the angel said to him, "Catch the fish." So the young man seized the fish and threw it up on the land. 6.4. Then the angel said to him, "Cut open the fish and take the heart and liver and gall and put them away safely." 6.5. So the young man did as the angel told him; and they roasted and ate the fish. And they both continued on their way until they came near to Ecbatana. 6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?" 6.7. He replied, "As for the heart and liver, if a demon or evil spirit gives trouble to any one, you make a smoke from these before the man or woman, and that person will never be troubled again. 6.8. And as for the gall, anoint with it a man who has white films in his eyes, and he will be cured." 6.9. When they approached Ecbatana, 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 11.11. and took hold of his father, and he sprinkled the gall upon his fathers eyes, saying, "Be of good cheer, father." 11.12. And when his eyes began to smart he rubbed them, |
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38. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 429; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28; Stuckenbruck (2007), 1 Enoch 91-108, 89, 143; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 208 | 9. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.' |
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39. Anon., Jubilees, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 145 | 48.11. And everything took place according to thy words; ten great and terrible judgments came on the land of Egypt that thou mightest execute vengeance on it for Israel. |
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40. Septuagint, Ecclesiasticus (Siracides), 16.7-16.9, 34.21-34.27, 39.1-39.3, 44.16-44.17, 49.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 70, 104, 158, 210; Stuckenbruck (2007), 1 Enoch 91-108, 96 | 16.7. He was not propitiated for the ancient giants who revolted in their might. 16.8. He did not spare the neighbors of Lot,whom he loathed on account of their insolence. 16.9. He showed no pity for a nation devoted to destruction,for those destroyed in their sins; 34.21. The bread of the needy is the life of the poor;whoever deprives them of it is a man of blood. 34.22. To take away a neighbors living is to murder him;to deprive an employee of his wages is to shed blood. 34.23. When one builds and another tears down,what do they gain but toil? 34.24. When one prays and another curses,to whose voice will the Lord listen? 34.25. If a man washes after touching a dead body,and touches it again,what has he gained by his washing? 34.26. So if a man fasts for his sins,and goes again and does the same things,who will listen to his prayer?And what has he gained by humbling himself? 39.1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.1. Nations will declare his wisdom,and the congregation will proclaim his praise; 39.2. he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.2. From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 44.16. Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations. 44.17. Noah was found perfect and righteous;in the time of wrath he was taken in exchange;therefore a remt was left to the earth when the flood came. 49.14. No one like Enoch has been created on earth,for he was taken up from the earth. |
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41. Septuagint, 1 Maccabees, 2.42, 2.51-2.61, 3.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •instruction/teaching, by the fallen angels •enoch, as intercessor for fallen angels •fallen angels, as paradigms of punished wicked •fallen angels, imprisonment of •fallen angels, punishment of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 104; Stuckenbruck (2007), 1 Enoch 91-108, 136 | 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 2.51. Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55. Joshua, because he fulfilled the command, became a judge in Israel. 2.56. Caleb, because he testified in the assembly, received an inheritance in the land. 2.57. David, because he was merciful, inherited the throne of the kingdom for ever. 2.58. Elijah because of great zeal for the law was taken up into heaven. 2.59. Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60. Daniel because of his innocence was delivered from the mouth of the lions. 2.61. And so observe, from generation to generation, that none who put their trust in him will lack strength. 3.3. He extended the glory of his people. Like a giant he put on his breastplate;he girded on his armor of war and waged battles,protecting the host by his sword. |
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42. Septuagint, Wisdom of Solomon, 1.16, 2.23, 3.5-3.6, 3.10, 5.15-5.16, 13.10, 14.6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •angels, fallen •angels, fallen/evil •cainites as, fallen angels as •angel/s, fallen angels •noah, contrasted with the fallen angels Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 138; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38; Stuckenbruck (2007), 1 Enoch 91-108, 96; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 67; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 63 | 1.16. But ungodly men by their words and deeds summoned death;considering him a friend, they pined away,and they made a covet with him,because they are fit to belong to his party. 2.23. for God created man for incorruption,and made him in the image of his own eternity, 3.5. Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 3.6. like gold in the furnace he tried them,and like a sacrificial burnt offering he accepted them. 3.10. But the ungodly will be punished as their reasoning deserves,who disregarded the righteous man and rebelled against the Lord; 5.15. But the righteous live for ever,and their reward is with the Lord;the Most High takes care of them. 5.16. Therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord,because with his right hand he will cover them,and with his arm he will shield them. 13.10. But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand. 14.6. For even in the beginning, when arrogant giants were perishing,the hope of the world took refuge on a raft,and guided by thy hand left to the world the seed of a new generation. |
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| 43. Dead Sea Scrolls, Temple Scroll, 54.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 138 |
| 44. Dead Sea Scrolls, Shira, 1.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •fallen angels •idolatry, as linked to fallen angels and demons Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164 |
45. Hebrew Bible, Daniel, 7.22, 7.27, 8.10, 9.26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •angels, evil, fallen, or impure •angels, fallen •angel/s, fallen angels Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 140; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 190; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 67| 7.22. "עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃", 7.27. "וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃", 9.26. "וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃", | 7.22. "until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.", 7.27. "And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’", 8.10. "And it waxed great, even to the host of heaven; and some of the host and of the stars it cast down to the ground, and trampled upon them.", 9.26. "And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.", |
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| 46. Dead Sea Scrolls, Hodayot, 6.31, 7.22-7.23, 10.32-10.34, 18.22-18.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47, 138 |
47. Septuagint, 2 Maccabees, 3.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 | 3.10. The high priest explained that there were some deposits belonging to widows and orphans,' |
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| 48. Dead Sea Scrolls, Damascus Covenant, 4.11-4.19, 6.16-6.17, 8.4-8.9, 19.16-19.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47, 138 |
49. Anon., Testament of Naphtali, 3.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •angels, fallen •demons, and fallen angels Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 190; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 163 | 3.5. In like manner the Watchers also changed the order of their nature, whom the Lord cursed at the flood, on whose account He made the earth without inhabitants and fruitless. |
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| 50. Dead Sea Scrolls, Genesis Apocryphon, 2.1, 20.28-20.29 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •fallen angels, imprisonment of •angels, fallen/evil Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 91; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 63 |
| 51. Dead Sea Scrolls, Pesher On Habakkuk, 1.7-1.8, 6.1, 8.9-8.13, 8.15, 9.4-9.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47, 138 |
| 52. Dead Sea Scrolls, War Scroll, 14.10, 16.11, 16.15, 17.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen/evil •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 138; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 63 |
| 53. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.11-4.19, 6.16-6.17, 8.4-8.9, 19.16-19.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47, 138 |
54. Anon., Testament of Reuben, 5.5-5.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 190; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75, 212 | 5.5. my children, and command your wives and your daughters, that they adorn not their heads and faces to deceive the mind: because every woman who useth these wiles hath been reserved for eternal punishment. 5.6. For thus they allured the Watchers who were before the flood; for as these continually beheld them, they lusted after them, and they conceived the act in their mind; for they changed themselves into the shape of men, and appeared to them when they were with their husbands. 5.7. And the women lusting in their minds after their forms, gave birth to giants, for the Watchers appeared to them as reaching even unto heaven. |
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| 55. Dead Sea Scrolls, 4Q390, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
| 56. Dead Sea Scrolls, 4Q397, a b c\n0 14-21.5 14 14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
| 57. Dead Sea Scrolls, Apgen, 20.28-20.29 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 63 |
| 58. Dead Sea Scrolls, Aramaic Levi Document, 13.10-13.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 138 |
| 59. Dead Sea Scrolls, Ben Sira, 16.7-16.9, 34.21-34.27, 39.1-39.3, 44.16, 49.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 70, 104, 158, 210 |
| 60. Dead Sea Scrolls, 1Qha, 15.3-15.4, 22.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angel, fallen •angels, fallen/evil Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 53; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 63 |
| 61. Anon., Testament of Solomon, 1.5-1.7, 11.1-11.7, 20.16 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •angel/s, fallen angels •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 191; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 97, 107 |
| 62. Dead Sea Scrolls, Community Rule, 4.6-4.11, 10.18-10.19, 11.1-11.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47, 138 |
| 63. Anon., Sibylline Oracles, 1.90-1.103, 2.56, 3.780-3.786 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •cainites as, fallen angels as •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47, 138; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108 |
64. Philo of Alexandria, On The Special Laws, 1.89 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •angel, fallen Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 53 | 1.89. And by the one which he calls truth he expresses figuratively that it is absolutely impossible for falsehood to enter any part of heaven, but that it is entirely banished to the parts around the earth, dwelling among the souls of impious men. And by that which he calls manifestation he implies that the natures in heaven make manifest every thing that takes place among us, which of themselves would be perfectly and universally unknown. |
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| 65. Ovid, Amores, 1.8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •instruction/teaching, by the fallen angels Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 331 |
| 66. Philo of Alexandria, Allegorical Interpretation, 3.82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 107 |
67. Diodorus Siculus, Historical Library, 5.64.4-5.64.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cainites as, fallen angels as Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40 | 5.64.4. But some historians, and Ephorus is one of them, record that the Idaean Dactyli were in fact born on the Mt. Idê which is in Phrygia and passed over to Europe together with Mygdon; and since they were wizards, they practised charms and initiatory rites and mysteries and in the course of a sojourn in Samothrace they amazed the natives of that island not a little by their skill in such matters. And it was at this time, we are further told, that Orpheus, who was endowed with an exceptional gift of poesy and song, also became a pupil of theirs, and he was subsequently the first to introduce initiatory rites and mysteries to the Greeks. 5.64.5. However this may be, the Idaean Dactyli of Crete, so tradition tell us, discovered both the use of fire and what the metals copper and iron are, as well as the means of working them, this being done in the territory of the city of Aptera at Berecynthus, as it is called; |
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68. Philo of Alexandria, On The Embassy To Gaius, 278 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 107 | 278. And I am, as you know, a Jew; and Jerusalem is my country, in which there is erected the holy temple of the most high God. And I have kings for my grandfathers and for my ancestors, the greater part of whom have been called high priests, looking upon their royal power as inferior to their office as priests; and thinking that the high priesthood is as much superior to the power of a king, as God is superior to man; for that the one is occupied in rendering service to God, and the other has only the care of governing them. |
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| 69. Anon., 2 Baruch, 56.5-56.16, 72.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 110, 111; Stuckenbruck (2007), 1 Enoch 91-108, 136 |
70. Anon., Epistle of Barnabas, 4.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •demons, and fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152 | 4.3. The last offence is at hand, concerning which the scripture speaketh, as Enoch saith. For to this end the Master hath cut the seasons and the days short, that His beloved might hasten and come to His inheritance. |
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71. New Testament, 2 Peter, 2.4-2.10, 3.18-3.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •angel/s, fallen angels •christ, and fallen angels •fallen angels, as enemies of christ •fallen angels, as paradigms of punished wicked •fallen angels, punishment of •fallen angels •fallen angels, imprisonment of Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 97; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 106, 110, 173; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 67, 107| 2.4. εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειροῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους, 2.5. καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλὰ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν, κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας, 2.6. καὶ πόλεις Σοδόμων καὶ Γομόρρας τεφρώσας κατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβέσιν τεθεικώς, 2.7. καὶ δίκαιον Λὼτ καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρύσατο,— 2.8. βλέμματι γὰρ καὶ ἀκοῇ δίκαιος ἐνκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν,— 2.9. οἶδεν Κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν, 2.10. μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας. τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν, βλασφημοῦντες, 3.18. αὐξάνετε δὲ ἐν χάριτι καὶ γνώσει τοῦ κυρίου ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ. αὐτῷ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος. | 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 2.5. and didn't spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly; 2.6. and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, having made them an example to those who would live ungodly; 2.7. and delivered righteous Lot, who was very distressed by the lustful life of the wicked 2.8. (for that righteous man dwelling among them, was tormented in his righteous soul from day to day with seeing and hearing lawless deeds): 2.9. the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment; 2.10. but chiefly those who walk after the flesh in the lust of defilement, and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries; 3.18. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen. |
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72. New Testament, 1 Timothy, 4.1-4.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •angel, satan as fallen angel •fallen angels Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 163; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 176| 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2. ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.4. ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, 4.5. ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. | 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. |
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73. New Testament, Matthew, 4.24, 7.17-7.20, 8.16, 8.28-8.33, 9.32-9.34, 12.22-12.28, 12.43-12.45, 17.15-17.20, 26.14-26.16, 28.16-28.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •satan, and fallen angels •idolatry, as linked to fallen angels and demons •deeds, of the fallen angels and giants •angels, fallen/evil •angel/s, fallen angels •angels, evil, fallen, or impure Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, 310; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187; Stuckenbruck (2007), 1 Enoch 91-108, 93; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 168; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 64| 4.24. καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. 7.17. οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ· 7.18. οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ἐνεγκεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν, 7.19. πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 7.20. ἄραγε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. 8.16. Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν· 8.28. Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης. 8.29. καὶ ἰδοὺ ἔκραξαν λέγοντες Τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; 8.30. Ἦν δὲ μακρὰν ἀπʼ αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη. 8.31. οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες Εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων. 8.32. καὶ εἶπεν αὐτοῖς Ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθαν εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. 8.33. Οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων. 9.32. Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον· 9.33. καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. 9.34. [οἱ δὲ Φαρισαῖοι ἔλεγον Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.] 12.22. Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 12.23. Καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυείδ; 12.24. οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων. 12.25. Εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς Πᾶσα βασιλεία μερισθεῖσα καθʼ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθʼ ἑαυτῆς οὐ σταθήσεται. 12.26. καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφʼ ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ; 12.27. καὶ εἰ ἐγὼ ἐν Βεεζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν. 12.28. εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 12.43. Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται διʼ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει. 12.44. τότε λέγει Εἰς τὸν οἶκόν μου ἐπιστρέψω ὅθεν ἐξῆλθον· καὶ ἐλθὸν εὑρίσκει σχολάζοντα [καὶ] σεσαρωμένον καὶ κεκοσμημένον. 12.45. τότε πορεύεται καὶ παραλαμβάνει μεθʼ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων. Οὕτως ἔσται καὶ τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ. 17.15. Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ· 17.16. καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. 17.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθʼ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. 17.18. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπʼ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. 17.19. Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατʼ ἰδίαν εἶπαν Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 17.20. ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν. 26.14. Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς 26.15. εἶπεν Τί θέλετέ μοι δοῦναι κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια. 26.16. καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῷ. 28.16. Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς, 28.17. καὶ ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν. 28.18. καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς· 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 28.20. διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. | 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. 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 7.20. Therefore, by their fruits you will know them. 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; 8.28. 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. 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 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." 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. 12.43. 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." 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. 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests, 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him. 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen. |
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74. New Testament, Mark, 1.24, 1.32-1.39, 4.39, 5.5-5.16, 7.26-7.30, 16.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •angels, fallen/evil •satan, and fallen angels •idolatry, as linked to fallen angels and demons •angel/s, fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 107; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 63, 64, 107| 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.32. Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· 1.33. καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν [Χριστὸν εἶναι]. 1.35. Καὶ πρωὶ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν [καὶ ἀπῆλθεν] εἰς ἔρημον τόπον κἀκεῖ προσηύχετο. 1.36. καὶ κατεδίωξεν αὐτὸν Σίμων καὶ οἱ μετʼ αὐτοῦ, 1.37. καὶ εὗρον αὐτὸν καὶ λέγουσιν αὐτῷ ὅτι Πάντες ζητοῦσίν σε. 1.38. καὶ λέγει αὐτοῖς Ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω, εἰς τοῦτο γὰρ ἐξῆλθον. 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 4.39. καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ Σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. 5.5. καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. 5.6. καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8. ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9. καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν· 5.10. καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας. 5.11. Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη· 5.12. καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. 5.13. καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. 5.14. Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός. 5.15. καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. 5.16. καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων. 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27. καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28. ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29. καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30. καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. 16.9. ⟦Ἀναστὰς δὲ πρωὶ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, παρʼ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. | 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 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. 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 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. 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. 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. |
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75. New Testament, Luke, 1.32, 1.35, 1.76, 2.14, 3.14, 4.33-4.41, 6.35, 8.2, 8.27-8.36, 9.38-9.43, 10.18, 11.14-11.20, 19.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •angels, fallen/evil •angels, fallen •satan, and fallen angels •idolatry, as linked to fallen angels and demons •angel/s, fallen angels Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47, 191; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 116, 187; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 107; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 64, 107| 1.32. οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.35. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 1.76. Καὶ σὺ δέ, παιδίον, προφήτης Ὑψίστου κληθήσῃ, προπορεύσῃ γὰρ ἐνώπιον Κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ, 2.14. Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας. 3.14. ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες Τί ποιήσωμεν καὶ ἡμεῖς; καὶ εἶπεν αὐτοῖς Μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν. 4.33. καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ 4.34. Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 4.35. οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4.36. καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, 4.37. καὶ ἐξέρχονται; Καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου. 4.38. Ἀναστὰς δὲ ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς. 4.39. καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν· παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς. 4.40. Δύνοντος δὲ τοῦ ἡλίου ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. 4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι. 6.35. πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ Ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. 8.2. καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνή, ἀφʼ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει, 8.27. ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια· καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον, καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλʼ ἐν τοῖς μνήμασιν. 8.28. ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ [τοῦ θεοῦ] τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς· 8.29. παρήγγελλεν γὰρ τῷ πνεύματι τῷ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου. πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις φυλασσόμενος, καὶ διαρήσσων τὰ δεσμὰ ἠλαύνέτο ἀπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους. 8.30. ἐπηρώτησεν δὲ αὐτὸν ὁ Ἰησοῦς Τί σοὶ ὄνομά ἐστιν; ὁ δὲ εἶπεν Λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν. 8.31. καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. 8.32. Ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῷ ὄρει· καὶ παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς. 8.33. ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη. 8.34. Ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς. 8.35. ἐξῆλθον δὲ ἰδεῖν τὸ γεγονὸς καὶ ἦλθαν πρὸς τὸν Ἰησοῦν, καὶ εὗραν καθήμενον τὸν ἄνθρωπον ἀφʼ οὗ τὰ δαιμόνια ἐξῆλθεν ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας [τοῦ] Ἰησοῦ, καὶ ἐφοβήθησαν. 8.36. ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς. 9.38. καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἐβόησεν λέγων Διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοί ἐστιν, 9.39. καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτόν, καὶ ἐξέφνης κράζει, καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ μόλις ἀποχωρεῖ ἀπʼ αὐτοῦ συντρῖβον αὐτόν· 9.40. καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν. 9.41. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου. 9.42. ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ. 9.43. ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 11.14. Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι· 11.15. τινὲς δὲ ἐξ αὐτῶν εἶπαν Ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια· 11.16. ἕτεροι δὲ πειράζοντες σημεῖον ἐξ οὐρανοῦ ἐζήτουν παρʼ αὐτοῦ. 11.17. αὐτὸς δὲ εἰδὼς αὐτῶν τὰ διανοήματα εἶπεν αὐτοῖς Πᾶσα βασιλεία ἐφʼ ἑαυτὴν διαμερισθεῖσα ἐρημοῦται, καὶ οἶκος ἐπὶ οἶκον πίπτει. 11.18. εἰ δὲ καὶ ὁ Σατανᾶς ἐφʼ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ; ὅτι λέγετε ἐν Βεεζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια. 11.19. εἰ δὲ ἐγὼ ἐν Βεεζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ ὑμῶν κριταὶ ἔσονται. 11.20. εἰ δὲ ἐν δακτύλῳ θεοῦ [ἐγὼ] ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 19.38. λέγοντες Εὐλογημένος ὁ ἐρχόμενος, ὁ βασιλεύς, ἐν ὀνόματι Κυρίου· ἐν οὐρανῷ εἰρήνη καὶ δόξα ἐν ὑψίστοις. | 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 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. 1.76. And you, child, will be called a prophet of the Most High, For you will go before the face of the Lord to make ready his ways, 2.14. "Glory to God in the highest, On earth peace, good will toward men." 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." 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. 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. 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; 8.27. 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. 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, 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 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. 19.38. saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!" |
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76. New Testament, Romans, 1.3-1.4, 8.4-8.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deeds, of the fallen angels and giants Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 668| 1.3. περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, 1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 8.4. ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα· 8.5. οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.7. διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 8.8. οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. 8.9. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.10. εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει [καὶ] τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 8.12. Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῇν, | 1.3. concerning his Son, who was born of the seed of David according to the flesh, 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. |
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77. New Testament, Hebrews, 7.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 107| 7.1. Οὗτος γὰρ ὁΜελχισεδέκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου,†ὁ†συναντήσαςἈβραὰμὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέωνκαὶεὐλογήσαςαὐτόν, | 7.1. For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, |
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78. New Testament, Galatians, 4.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deeds, of the fallen angels and giants Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 668| 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. | 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. |
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| 79. New Testament, Jude, 13, 5, 7-9, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 140; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 96; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 104, 163 |
80. New Testament, James, 2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 2.6. ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν. οὐχ οἱ πλούσιοι καταδυναστεύουσιν ὑμῶν, καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια; | 2.6. But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts? |
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81. New Testament, Apocalypse, 1.5-1.6, 2.9-2.10, 3.21, 5.6, 5.9-5.10, 6.8, 8.8, 8.10, 9.1-9.2, 10.1, 11.15-11.19, 12.4-12.5, 12.7-12.10, 12.12-12.13, 18.3, 19.20, 20.1-20.15, 21.22, 22.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 140, 145, 310; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47, 190, 191; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 190; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 116, 165| 1.5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶν[ἡμῶν] ἐν τῷ αἵματι αὐτοῦ, 1.6. — καὶ ἐποίησεν ἡμᾶςβασιλείαν, ἱερεῖς τῷ θεῷκαὶ πατρὶ αὐτοῦ, — αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας· ἀμήν. 2.9. Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. 2.10. μὴ φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵναπειρασθῆτε,καὶ ἔχητε θλίψινἡμερῶν δέκα.γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς. 3.21. Ὁ νικῶν δώσω αὐτῷ καθίσαι μετʼ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ. 5.6. Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρωνἀρνίονἑστηκὸς ὡςἐσφαγμένον,ἔχων κέρατα ἑπτὰ καὶὀφθαλμοὺς ἑπτά,οἵ εἰσιν τὰ [ἑπτὰ] πνεύματα τοῦ θεοῦ, ἀπεσταλμένοιεἰς πᾶσαν τὴν γῆν. 5.9. καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 5.10. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς· 6.8. καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω [αὐτοῦ] ὄνομα αὐτῷ [Ὁ]Θάνατος,καὶὁ ᾄδηςᾐκολούθει μετʼ αὐτοῦ, καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς, ἀποκτεῖναι ἐνῥομφαίᾳ καὶἐνλιμῷ καίἐνθανάτῳ καὶὑπὸ τῶνθηρίων τῆς γῆς. 8.8. Καὶ ὁ δεύτερος ἄγγελος ἐσάλπισεν· καὶὡς ὄροςμέγαπυρὶ καιόμενονἐβλήθη εἰς τὴν θάλασσαν· καὶ ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα, 8.10. Καὶ ὁ τρίτος ἄγγελος ἐσάλπισεν· καὶἔπεσεν ἐκ τοῦ οὐρανοῦ ἀστὴρμέγας καιόμενος ὡς λαμπάς, καὶ ἔπεσεν ἐπὶ τὸ τρίτον τῶν ποταμῶν καὶ ἐπὶ τὰς πηγὰς τῶν ὑδάτων. 9.1. Καὶ ὁ πέμπτος ἄγγελος ἐσάλπισεν· καὶ εἶδον ἀστέρα ἐκ τοῦ οὐρανοῦ πεπτωκότα εἰς τὴν γῆν, καὶ ἐδόθη αὐτῷ ἡ κλεὶς τοῦ φρέατος τῆς ἀβύσσου· 9.2. καὶ ἤνοιξεν τὸ φρέαρ τῆς ἀβύσσου,καὶ ἀνέβη καπνὸςἐκ τοῦ φρέατοςὡς καπνὸς καμίνουμεγάλης, καὶἐσκοτώθη ὁ ἥλιοςκαὶ ὁ ἀὴρ ἐκ τοῦ καπνοῦ τοῦ φρέατος. 10.1. Καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταταβαίνοντα ἐκ τοῦ οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τὴν κεφαλὴν· αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στύλοι πυρός, 11.15. Καὶ ὁ ἕβδομος ἄγγελος ἐσάλπισεν· καὶ ἐγένοντο φωναὶ μεγάλαι ἐν τῷ οὐρανῷ, λέγοντες Ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ χριστοῦ αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων. 11.16. καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι [οἱ] ἐνώπιον τοῦ θεοῦ καθήμενοι ἐπὶ τοὺς θρόνους αὐτῶν ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ, 11.17. λέγοντες Εὐχαριστοῦμέν σοι, κύριε, ὁ θεός, ὁ παντοκράτωρ, ὁ ὢν καὶ ὁ ἦν, ὅτι εἴληφες τὴν δύναμίν σου τὴν μεγάλην καὶ ἐβασίλευσας· 11.18. καὶ τὰ ἔθνη ὠργίσθησαν, καὶ ἦλθεν ἡ ὀργή σου καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου τοῖς προφήταις καὶ τοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν. 11.19. καὶ ἠνοίγη ὁ ναὸς τοῦ θεοῦ ὁ ἐν τῷ οὐρανῷ, καὶ ὤφθηἡ κιβωτὸς τῆς διαθήκηςαὐτοῦἐν τῷ ναῷαὐτοῦ· καὶ ἐγένοντοἀστραπαὶκαὶφωναὶ καὶ βρονταὶκαὶ σεισμὸς καὶχάλαζα μεγάλη. 12.4. καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτοντῶν ἀστέρων τοῦ οὐρανοῦ, καὶ ἔβαλεναὐτοὺςεἰς τὴν γῆν.καὶ ὁ δράκων ἔστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ· 12.5. καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ. 12.7. Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, 12.8. καὶ οὐκ ἴσχυσεν, οὐδὲ τόπος εὑρέθη αὐτῶν ἔτι ἐν τῷ οὐρανῷ. 12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. 12.10. καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν Ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός· 12.12. διὰ τοῦτο εὐφραίνεσθε, οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες· οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν, ὅτι κατέβη ὁ διάβολος πρὸς ὑμᾶς, ἔχων θυμὸν μέγαν, εἰδὼς ὅτι ὀλίγον καιρὸν ἔχει. 12.13. Καὶ ὅτε εἶδεν ὁ δράκων ὅτι ἐβλήθη εἰς τὴν γῆν, ἐδίωξεν τὴν γυναῖκα ἥτις ἔτεκεν τὸν ἄρσενα. 18.3. ὅτιἐκ [τοῦ οἴνου] τοῦ θυμοῦ τῆς πορνείαςαὐτῆς πέπτωκανπάντατὰ ἔθνη,καὶ οἱ βασιλεῖς τῆς γῆς μετʼ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν. 19.20. καὶ ἐπιάσθη τὸ θηρίον καὶ μετʼ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆςκαιομένης ἐν θείῳ. 20.1. Καὶ εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα τὴν κλεῖν τῆς ἀβύσσου καὶ ἅλυσιν μεγάλην ἐπὶ τὴν χεῖρα αὐτοῦ. 20.2. καὶ ἐκράτησεν τὸν δράκοντα,ὁ ὄφιςὁ ἀρχαῖος, ὅς ἐστινΔιάβολοςκαὶὉ Σατανᾶς,καὶ ἔδησεν αὐτὸν χίλια ἔτη, 20.3. καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη, ἄχρι τελεσθῇ τὰ χίλια ἔτη· μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον. 20.4. Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη. 20.5. οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη. 20.6. μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ [τὰ] χίλια ἔτη. 20.7. Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ Σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ, 20.8. καὶ ἐξελεύσεται πλανῆσαι τὰ ἔθνη τὰ ἐνταῖς τέσσαρσι γωνίαις τῆς γῆς, τὸν Γὼγ καὶ Μαγώγ,συναγαγεῖν αὐτοὺς εἰς τὸν πόλεμον, ὧν ὁ ἀριθμὸς αὐτῶν ὡς ἡ ἄμμος τῆς θαλάσσης. 20.9. καὶ ἀνέβησανἐπὶ τὸ πλάτος τῆς γῆς,καὶ ἐκύκλευσαν τὴν παρεμβολὴν τῶν ἁγίων καὶ τὴν πόλιντὴν ἠγαπημένην. καὶ κατέβη πῦρ ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεναὐτούς· 20.10. καὶ ὁ διάβολος ὁ πλανῶν αὐτοὺς ἐβλήθη εἰς τὴν λίμνην τοῦπυρὸς καὶ θείου,ὅπου καὶ τὸ θηρίον καὶ ὁ ψευδοπροφήτης, καὶ βασανισθήσονται ἡμέρας καὶ νυκτὸς εἰς τοὺς αἰῶνας τῶν αἰώνων. 20.11. Καὶ εἶδον θρόνονμέγαν λευκὸν καὶ τὸνκαθήμενονἐπʼ αὐτοῦ, οὗἀπὸ τοῦ προσώπου ἔφυγεν ἡ γῆκαὶ ὁ οὐρανός, καὶ τόπος οὐχ εὑρέθη αὐτοῖς. 20.12. καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου,καὶ βιβλία ἠνοίχθησαν·καὶ ἄλλοβιβλίονἠνοίχθη, ὅ ἐστιντῆς ζωῆς·καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοιςκατὰ τὰ ἔργα αὐτῶν. 20.13. καὶ ἔδωκεν ἡ θάλασσα τοὺς νεκροὺς τοὺς ἐν αὐτῇ, καὶ ὁ θάνατος καὶ ὁ ᾄδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς, καὶ ἐκρίθησαν ἕκαστοςκατὰ τὰ ἔργα αὐτῶν. 20.14. καὶ ὁ θάνατος καὶ ὁ ᾄδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός. 20.15. καὶ εἴ τις οὐχεὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένοςἐβλήθη εἰς τὴν λίμνην τοῦ πυρός. 21.22. Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ,ὁγὰρκύριος, ὁ θεός, ὁ παντοκράτωρ,ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον. 22.5. καὶ νὺξ οὐκ ἔσται ἔτι,καὶ οὐκἔχουσιν χρείαν φωτὸς λύχνου καὶφῶς ἡλίου,ὅτιΚύριος ὁ θεὸς φωτίσει[ἐπ̓] αὐτούς, καὶ βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων. | 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 1.6. and he made us to be a kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen. 2.9. "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne. 5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth. 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, 5.10. And made them kings and priests to our God, And they reign on earth." 6.8. And behold, a pale horse, and he who sat on him, his name was Death. Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him. 8.8. The second angel sounded, and something like a great burning mountain was thrown into the sea. One third of the sea became blood, 8.10. The third angel sounded, and a great star fell from the sky, burning like a torch, and it fell on one third of the rivers, and on the springs of the waters. 9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him. 9.2. He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. The sun and the air were darkened because of the smoke from the pit. 10.1. I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire. 11.15. The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!" 11.16. The twenty-four elders, who sit before God's throne on their thrones, fell on their faces and worshiped God, 11.17. saying: "We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned. 11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth." 11.19. God's temple that is in heaven was opened, and the ark of the Lord's covet was seen in his temple. Lightnings, sounds, thunders, an earthquake, and great hail followed. 12.4. His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 12.5. She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 12.8. They didn't prevail, neither was a place found for him any more in heaven. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 12.10. I heard a loud voice in heaven, saying, "Now is come the salvation, the power, and the Kingdom of our God, and the authority of his Christ; for the accuser of our brothers has been thrown down, who accuses them before our God day and night. 12.12. Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time." 12.13. When the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. 18.3. For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury." 19.20. The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who worshiped his image. They two were thrown alive into the lake of fire that burns with sulfur. 20.1. I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. 20.4. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years. 20.5. The rest of the dead didn't live until the thousand years were finished. This is the first resurrection. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 20.7. And after the thousand years, Satan will be released from his prison, 20.8. and he will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war; the number of whom is as the sand of the sea. 20.9. They went up over the breadth of the earth, and surrounded the camp of the saints, and the beloved city. Fire came down out of heaven from God, and devoured them. 20.10. The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever. 20.11. I saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. There was found no place for them. 20.12. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. 20.13. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. 20.14. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 20.15. If anyone was not found written in the book of life, he was cast into the lake of fire. 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. 22.5. There will be no night, and they need no lamp light; for the Lord God will illuminate them. They will reign forever and ever. |
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82. New Testament, Acts, 1.23-1.26, 7.48, 16.17, 16.169, 19.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •angels, evil, fallen, or impure •angels, fallen/evil Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, 320; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 107| 1.23. καὶ ἔστησαν δύο, Ἰωσὴφ τὸν καλούμενον Βαρσαββᾶν, ὃς ἐπεκλήθη Ἰοῦστος, καὶ Μαθθίαν. 1.24. καὶ προσευξάμενοι εἶπαν Σὺ κύριε καρδιογνῶστα πάντων, ἀνάδειξον ὃν ἐξελέξω, ἐκ τούτων τῶν δύο ἕνα, 1.25. λαβεῖν τὸν τόπον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφʼ ἧς παρέβη Ἰούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον. 1.26. καὶ ἔδωκαν κλήρους αὐτοῖς, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Μαθθίαν, καὶ συνκατεψηφίσθη μετὰ τῶν ἕνδεκα ἀποστόλων. 7.48. ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει 16.17. αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα [τῷ] Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. 19.5. ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ· | 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place." 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says, 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!" 19.5. When they heard this, they were baptized into the name of the Lord Jesus. |
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83. New Testament, 1 Corinthians, 6.11, 11.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 320; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 178| 6.11. Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. 11.10. διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. | 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 11.10. For this cause the woman ought to have authority on her head,because of the angels. |
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84. New Testament, 2 Corinthians, 11.13-11.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 176| 11.13. οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ· 11.14. καὶ οὐ θαῦμα, αὐτὸς γὰρ ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός· 11.15. οὐ μέγα οὖν εἰ καὶ οἱ διάκονοι αὐτοῦ μετασχηματίζονται ὡς διάκονοι δικαιοσύνης, ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν. | |
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| 85. Ps.-Philo, Biblical Antiquities, 3.9, 60.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •deeds, of the fallen angels and giants •angels, fallen/evil Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 668; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 64 |
| 86. Pliny The Elder, Natural History, 7.34, 7.36, 7.61 (1st cent. CE - 1st cent. CE) Tagged with subjects: •instruction/teaching, by the fallen angels •cainites as, fallen angels as Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40; Stuckenbruck (2007), 1 Enoch 91-108, 331 |
| 87. Anon., The Life of Adam And Eve, 12-14, 16-17, 15 (1st cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 190, 191 |
88. Josephus Flavius, Jewish Antiquities, 1.69-1.70 (1st cent. CE - 1st cent. CE) Tagged with subjects: •idolatry, as linked to fallen angels and demons Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 93 | 1.69. All these proved to be of good dispositions. They also inhabited the same country without dissensions, and in a happy condition, without any misfortunes falling upon them, till they died. They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order. 1.70. And that their inventions might not be lost before they were sufficiently known, upon Adam’s prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water, they made two pillars, the one of brick, the other of stone: they inscribed their discoveries on them both, |
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89. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •christ, and fallen angels •fallen angels, punishment of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 150| 10.1. "כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו: \n", | 10.1. "All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”", |
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90. Clement of Rome, 1 Clement, 9-10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 158 | 10. Abraham, styled the friend, was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, Get you out from your country, and from your kindred, and from your father's house, into the land which I shall show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless them that bless you, and curse them that curse you; and in you shall all the families of the earth be blessed. Genesis 12:1-3 And again, on his departing from Lot, God said to him, Lift up your eyes, and look from the place where you now are, northward, and southward, and eastward, and westward; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall your seed also be numbered. Genesis 13:14-16 And again [the Scripture] says, God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness. On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him. |
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91. Justin, Dialogue With Trypho, 85.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 168, 170, 173 | 30. Justin: But impute it to your own wickedness, that God even can be accused by those who have no understanding, of not having always instructed all in the same righteous statutes. For such institutions seemed to be unreasonable and unworthy of God to many men, who had not received grace to know that your nation were called to conversion and repentance of spirit, while they were in a sinful condition and labouring under spiritual disease; and that the prophecy which was announced subsequent to the death of Moses is everlasting. And this is mentioned in the Psalm, my friends. And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Jud a, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering. |
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| 92. Irenaeus, Refutation of All Heresies, 1.6.3, 1.10.1, 1.15.6, 1.27.3, 3.2.2, 3.12.12, 4.16.2, 4.36.4, 4.40.3, 5.5.1, 5.26.2, 13.4, 16.1, 21.1, 25.3, 27.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fallen angels •christ, and fallen angels •satan, and fallen angels •demons, and fallen angels •fallen angels, as paradigms of punished wicked •fallen angels, punishment of •fallen angels, and pagan gods •enoch, as rebuking fallen angels •enoch, as intercessor for fallen angels •fallen angels, imprisonment of •angel, satan as fallen angel Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 233; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 98, 104, 149, 150, 152, 158, 175, 176, 177 |
| 93. Irenaeus, Demonstration of The Apostolic Teaching, 18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •satan, and fallen angels •demons, and fallen angels •fallen angels •fallen angels, and pagan gods Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175, 176, 177 |
| 94. Minucius Felix, Octavius, 26-27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175 |
| 95. Anon., Acts of Andrew And Matthias, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.9, 4.1, 4.1-19.3, 4.2, 5.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220 |
| 96. Justin, First Apology, 1.9, 1.14, 2.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 93 |
| 97. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236 |
98. Justin, Second Apology, 1.2, 1.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165, 172 | 15. And I despised the wicked and deceitful doctrine of Simon of my own nation. And if you give this book your authority, we will expose him before all, that, if possible, they may be converted. For this end alone did we compose this treatise. And our doctrines are not shameful, according to a sober judgment, but are indeed more lofty than all human philosophy: and if not so, they are at least unlike the doctrines of the Sotadists, and Phil nidians, and Dancers, and Epicureans, and such other teachings of the poets, which all are allowed to acquaint themselves with both as acted and as written. And henceforth we shall be silent, having done as much as we could, and having added the prayer that all men everywhere may be counted worthy of the truth. And would that you also, in a manner becoming piety and philosophy, would for your own sakes judge justly! |
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99. Tertullian, Against The Jews, 4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •enoch, as rebuking fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 158 | 4. It follows, accordingly, that, in so far as the abolition of carnal circumcision and of the old law is demonstrated as having been consummated at its specific times, so also the observance of the Sabbath is demonstrated to have been temporary. For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: Remember the day of the sabbaths, to sanctify it: every servile work you shall not do therein, except what pertains unto life. Whence we (Christians) understand that we still more ought to observe a sabbath from all servile work always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, Your sabbaths my soul hates; Isaiah 1:13 and in another place he says, My sabbaths you have profaned. Whence we discern that the temporal sabbath is human, and the eternal sabbath is accounted divine; concerning which He predicts through Isaiah: And there shall be, He says, month after month, and day after day, and sabbath after sabbath; and all flesh shall come to adore in Jerusalem, says the Lord; which we understand to have been fulfilled in the times of Christ, when all flesh - that is, every nation - came to adore in Jerusalem God the Father, through Jesus Christ His Son, as was predicted through the prophet: Behold, proselytes through me shall go unto You. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath. But the Jews are sure to say, that ever since this precept was given through Moses, the observance has been binding. Manifest accordingly it is, that the precept was not eternal nor spiritual, but temporary, which would one day cease. In short, so true is it that it is not in the exemption from work of the sabbath- that is, of the seventh day - that the celebration of this solemnity is to consist, that Joshua the Son of Nun, at the time that he was reducing the city Jericho by war, stated that he had received from God a precept to order the People that priests should carry the ark of the testament of God seven days, making the circuit of the city; and thus, when the seventh day's circuit had been performed, the walls of the city would spontaneously fall. Joshua 6:1-20 Which was so done; and when the space of the seventh day was finished, just as was predicted, down fell the walls of the city. Whence it is manifestly shown, that in the number of the seven days there intervened a sabbath-day. For seven days, whencesoever they may have commenced, must necessarily include within them a sabbath-day; on which day not only must the priests have worked, but the city must have been made a prey by the edge of the sword by all the people of Israel. Nor is it doubtful that they wrought servile work, when, in obedience to God's precept, they drove the preys of war. For in the times of the Maccabees, too, they did bravely in fighting on the sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the sabbaths. Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching the day of the sabbaths. Whence it is manifest that the force of such precepts was temporary, and respected the necessity of present circumstances; and that it was not with a view to its observance in perpetuity that God formerly gave them such a law. |
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100. Anon., Genesis Rabba, 26.5, 26.7, 34.8, 85.1, 85.5, 85.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •fallen angels, and sodomites •fallen angels, as nephilim •cainites as, fallen angels as •angel, fallen/evil Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 229, 236, 237; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 210, 215, 216| 26.5. וַיִּרְאוּ בְנֵי הָאֱלֹהִים (בראשית ו, ב), רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָרֵא לְהוֹן בְּנֵי דַיָּנַיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מְקַלֵּל לְכָל מַאן דְּקָרֵא לְהוֹן בְּנֵי אֱלָהַיָּא, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כָּל פִּרְצָה שֶׁאֵינָהּ מִן הַגְּדוֹלִים אֵינָהּ פִּרְצָה, כֻּמְרַיָא גָּנְבוּ אֱלָהַיָּא מַאן מוֹמֵי בֵּיהּ אוֹ מַאן מְקָרֵב. וְלָמָּה קוֹרֵא אוֹתָן בְּנֵי הָאֱלֹהִים, רַבִּי חֲנִינָא וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ תַּרְוֵיהוֹן אָמְרִין שֶׁהִרְבּוּ יָמִים בְּלֹא צַעַר וּבְלֹא יִסּוּרִין. רַבִּי חָנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר כְּדֵי לַעֲמֹד עַל הַתְּקוּפוֹת וְעַל הַחִשְׁבוֹנוֹת. רַבָּנָן אָמְרִין כְּדֵי שֶׁיִּטְלוּ שֶׁלָּהֶם וְשֶׁל דּוֹרוֹת הַבָּאִים אַחֲרֵיהֶם. (בראשית ו, ב): כִּי טֹבֹת הֵנָּה, אָמַר רַבִּי יוּדָן טֹבֹת כְּתִיב, מִשֶּׁהָיוּ מְטִיבִין אִשָּׁה לְבַעֲלָהּ הָיָה גָדוֹל נִכְנַס וּבוֹעֲלָהּ תְּחִלָּה, הֲדָא הוּא דִכְתִיב כִּי טֹבֹת הֵנָּה, אֵלּוּ הַבְּתוּלוֹת, (בראשית ו, ב): וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ, אֵלּוּ נְשֵׁי אֲנָשִׁים. מִכֹּל אֲשֶׁר בָּחָרוּ, זֶה זָכָר וּבְהֵמָה. רַבִּי הוּנָא בְּשֵׁם רַבִּי אָמַר דּוֹר הַמַּבּוּל לֹא נִמּוֹחוּ מִן הָעוֹלָם עַד שֶׁכָּתְבוּ גִּמּוֹמְסִיּוֹת לְזָכָר וְלִבְהֵמָה. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא זְנוּת, אַנְדְּרוֹלוֹמוּסְיָא בָּאָה לָעוֹלָם וְהוֹרֶגֶת טוֹבִים וְרָעִים. רַבִּי עֲזַרְיָה וְרַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל הַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲרִיךְ אַפּוֹ חוּץ מִן הַזְּנוּת, מַאי טַעְמָא וַיִּרְאוּ בְנֵי הָאֱלֹהִים וגו', וּמַה כְּתִיב בַּתְרֵיהּ (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם, רַבִּי יְהוֹשֻׁעַ בַּר לֵוִי בְּשֵׁם פְּדָיָה אָמַר כָּל אוֹתוֹ הַלַּיְלָה הָיָה לוֹט מְבַקֵּשׁ רַחֲמִים עַל הַסְּדוֹמִיִּים וְהָיוּ מְקַבְּלִין מִיָּדוֹ, כֵּיוָן שֶׁאָמְרוּ לוֹ (בראשית יט, ה): הוֹצִיאֵם אֵלִינוּ וְנֵדְעָה אֹתָם לְתַשְׁמִישׁ, אָמְרוּ לוֹ (בראשית יט, יב): עֹד מִי לְךָ פֹה לְלַמֵּד סָנֵגוֹרְיָא עֲלֵיהֶם, מִכָּאן וָאֵילָךְ אֵין לְךָ לְלַמֵּד עֲלֵיהֶם סָנֵגוֹרְיָא. 26.7. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם (בראשית ו, ד), שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לָהֶם, אֵימִים, רְפָאִים, גִּבּוֹרִים, זַמְזֻמִּים, עֲנָקִים, עַוִּים, נְפִלִים. אֵימִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיְתָה אֵימָתָן נוֹפֶלֶת עָלָיו. רְפָאִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיָה לִבּוֹ רָפֶה כְּשַׁעֲוָה. גִּבּוֹרִים, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר מֹחַ קוּלִיתוֹ שֶׁל אֶחָד מֵהֶם הָיְתָה נִמְדֶדֶת י"ח אַמָּה. זַמְזֻמִּים, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא מְנַטְרוֹמִין מְגִיסְטֵי מִלְחָמָה. עֲנָקִים, רַבָּנָן וְרַבִּי אַחָא, רַבָּנָן אָמְרוּ שֶׁהָיוּ מַרְבִּים עֲנָקִים עַל גַּבֵּי עֲנָקִים [פרוש תכשיטיז], רַבִּי אַחָא אָמַר שֶׁהָיוּ עוֹנְקִים גַּלְגַּל חַמָּה, וְאוֹמְרִים הוֹרֵד לָנוּ גְשָׁמִים. עַוִּים, שֶׁצָּדוּ אֶת הָעוֹלָם וְשֶׁהֻצְדוּ מִן הָעוֹלָם, שֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּצּוֹד, הֵיךְ מַה דְּאַתְּ אָמַר (יחזקאל כא, לב): עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן שֶׁהָיוּ בְּקִיאִים בַּעֲפָרוֹת כִּנְחָשִׁים. בְּגָלִילָא צָוְחִין לְחִוְיָא אִוְיָא. נְפִלִים, שֶׁהִפִּילוּ אֶת הָעוֹלָם, וְשֶׁנָּפְלוּ מִן הָעוֹלָם וְשֶׁמִּלְּאוּ אֶת הָעוֹלָם נְפָלִים בַּזְנוּת שֶׁלָּהֶם. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן, יְהוּדָה בַּר רַבִּי אַמֵּי אָמַר, אַחֲרָאֵי לָא יִלְּפוּן מִן קֳדָמָאֵי, דּוֹר הַמַּבּוּל לֹא לָקְחוּ מוּסָר מִדּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה מִדּוֹר הַמַּבּוּל. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם, אָמַר רַבִּי בֶּרֶכְיָה הָיְתָה אִשָּׁה יוֹצֵאת בַּשּׁוּק וְהָיְתָה רוֹאָה בָּחוּר וּמִתְאַוָּה לוֹ וְהָיְתָה הוֹלֶכֶת וּמְשַׁמֶּשֶׁת אֶת מִטָּתָהּ וְהָיְתָה מַעֲמֶדֶת בָּחוּר כַּיּוֹצֵא בּוֹ. אַנְשֵׁי הַשֵּׁם (בראשית ו, ד), אָמַר רַבִּי אֲחָא (איוב ל, ח): בְּנֵי נָבָל גַּם בְּנֵי בְלִי שֵׁם, וְאַתְּ אֲמַרְתְּ אַנְשֵׁי הַשֵּׁם, אֶלָּא שֶׁהִשִּׁימוּ אֶת הָעוֹלָם, וְשֶׁהוּשַׁמּוּ מִן הָעוֹלָם, וְשֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּשֹּׁוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אֲנָשִׁים שֶׁנִּתְפָּרְשׁוּ שְׁמוֹתָן לְמַעְלָן, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַשֵּׁמוֹת הַלָּלוּ לָשׁוֹן מַרְדּוּת הֵן, עִירָד, עוֹרְדָּן אֲנִי מִן הָעוֹלָם. מְחוּיָאֵל, מוֹחָן אֲנִי מִן הָעוֹלָם. מְתוּשָׁאֵל, מַתִּישָׁן אֲנִי מִן הָעוֹלָם. מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו. אָמַר רַבִּי יוֹחָנָן הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם, וּמִי פֵּרַשׁ מַעֲשֵׂיהֶן, אֱלִיפַז הַתֵּימָנִי, וּבִלְדַּד הַשּׁוּחִי, וְצוֹפַר הַנַּעֲמָתִי. רַבִּי אוֹמֵר אִלּוּ לֹא בָּא אִיּוֹב לָעוֹלָם אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֶׂה הַמַּבּוּל, דַּיּוֹ. אָמַר רַבִּי חָנִין אִלּוּ לֹא בָּא אֱלִיהוּא אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֵׂה יְרִידַת הַגְּשָׁמִים, דַּיּוֹ, דְּאָמַר רַבִּי יוֹחָנָן כָּל אוֹרָה שֶׁנֶּאֱמַר בֶּאֱלִיהוּא אֵינָהּ אֶלָּא בִּירִידַת גְּשָׁמִים. רַבִּי הוֹשַׁעְיָה רַבָּה אָמַר אֵינָהּ אֶלָּא בְּמַתַּן תּוֹרָה, כְּמָה דְאַתְּ אָמַר (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. רַבִּי אַחָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, קָשָׁה הִיא הַמַּחֲלֹקֶת כְּדוֹר הַמַּבּוּל, נֶאֱמַר כָּאן אַנְשֵׁי הַשֵּׁם, וְנֶאֱמַר לְהַלָּן (במדבר טז, ב): קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, מַה אַנְשֵׁי הַשֵּׁם שֶׁנֶּאֱמַר לְהַלָּן מַחֲלֹקֶת אַף אַנְשֵׁי שֵׁם שֶׁנֶּאֱמַר כָּאן מַחֲלֹקֶת. 34.8. וְכָל הַחַיָּה אֲשֶׁר אִתְּךָ וגו' (בראשית ח, יז), אָמַר רַבִּי יוּדָן הַוְצֵא כְּתִיב הַיְצֵא קְרִי. וְשָׁרְצוּ בָאָרֶץ, וְלֹא בַתֵּבָה. וּפָרוּ בָאָרֶץ, וְלֹא בַתֵּבָה. (בראשית ח, יט): כָּל הַחַיָּה [ו] כָל הָרֶמֶשׂ וגו', כֹּל רוֹמֵשׁ, אָמַר רַבִּי אַיְּבוּ רוֹמֵשׂ מָלֵא פְּרַט לְכִלְאָיִם. לְמִשְׁפְּחֹתֵיהֶם, פְּרַט לְסִירוּס. עַל שִׁבְעָה דְּבָרִים נִצְטַוּוּ בְּנֵי נֹחַ, עַל עֲבוֹדַת כּוֹכָבִים, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל בִּרְכַּת הַשֵּׁם, וְעַל הַדִּין, וְעַל הַגָּזֵל, וְעַל אֵבָר מִן הֶחָי. רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל אוֹמֵר אַף עַל הַדָּם מִן הֶחָי. רַבִּי אֱלִיעֶזֶר אוֹמֵר אַף עַל הַכִּלְאָיִם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אַף עַל הַכְּשָׁפִים. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר אַף עַל הַסֵּרוּס. אָמַר רַבִּי אַסֵּי עַל כָּל הָאָמוּר בַּפָּרָשָׁה נִצְטַוּוּ בְּנֵי נֹחַ (דברים יח, י): לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ וגו', וּכְתִיב בַּתְרֵיהּ (דברים יח, יב): כִּי תוֹעֲבַת ה' כָּל עוֹשֵׂה אֵלֶּה. 85.1. וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו (בראשית לח, א), (מלאכי ב, יא): בָּגְדָה יְהוּדָה וְתוֹעֵבָה נֶעֶשְׂתָה וגו', אֲמַר לֵיהּ כָּפַרְתְּ יְהוּדָה שְׁקַרְתְּ יְהוּדָה, וְתוֹעֵבָה נֶעֶשְׂתָה בְּיִשְׂרָאֵל, יְהוּדָה נַעֲשָׂה חֻלִּין, (מלאכי ב, יא): כִּי חִלֵּל יְהוּדָה קֹדֶשׁ ה' אֲשֶׁר אָהֵב. וַיְהִי בָּעֵת הַהִיא, (מיכה א, טו): עֹד הַיֹּרֵשׁ אָבִיא לָךְ יוֹשֶׁבֶת מָרֵשָׁה עַד עֲדֻלָּם יָבוֹא, מַלְכָּן וּקְדוֹשָׁן שֶׁל יִשְׂרָאֵל, עַד עֲדֻלָּם יָבוֹא כְּבוֹדָן שֶׁל יִשְׂרָאֵל, עַד עֲדֻלָּם יָבוֹא, דִּכְתִיב (בראשית לח, א): וַיֵּט עַד אִישׁ עֲדֻלָּמִי. וַיְהִי בָּעֵת הַהִוא, רַבִּי שְׁמוּאֵל בַּר נַחְמָן פָּתַח (ירמיה כט, יא): כִּי אָנֹכִי יָדַעְתִּי אֶת הַמַּחֲשָׁבֹת, שְׁבָטִים הָיוּ עֲסוּקִין בִּמְכִירָתוֹ שֶׁל יוֹסֵף, וְיוֹסֵף הָיָה עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, רְאוּבֵן הָיָה עָסוּק בְּשַׂקּוֹ וְתַעֲנִיתוֹ, וְיַעֲקֹב הָיָה עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, וִיהוּדָה הָיָה עָסוּק לִקַּח לוֹ אִשָּׁה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה עוֹסֵק בּוֹרֵא אוֹרוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, וַיְהִי בָּעֵת הַהִיא וַיֵּרֶד יְהוּדָה. (ישעיה סו, ז): בְּטֶרֶם תָּחִיל יָלָדָה, קֹדֶם שֶׁלֹא נוֹלַד מְשַׁעְבֵּד הָרִאשׁוֹן נוֹלַד גּוֹאֵל הָאַחֲרוֹן, וַיְהִי בָּעֵת הַהִוא, מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, וְהַמְּדָנִים מָכְרוּ אֹתוֹ אֶל מִצְרַיִם. 85.1. סוּמְכוּס אוֹמֵר בְּשֵׁם רַבִּי מֵאִיר, מִנַּיִן שֶׁאֵין הָעֻבָּר נִכָּר בִּמְעֵי הָאִשָּׁה אֶלָּא עַד שְׁלשָׁה חֳדָשִׁים, מֵהָכָא (בראשית לח, כד): וַיְהִי כְּמִשְׁלשׁ חֳדָשִׁים, רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי לֹא סוֹף שְׁלשָׁה שְׁלֵמִים, אֶלָּא רֻבּוֹ שֶׁל רִאשׁוֹן וְרֻבּוֹ שֶׁל אַחֲרוֹן וְאֶמְצָעִי שָׁלֵם, וְלֹא סוֹף דָּבָר שְׁלשָׁה שְׁלֵמִים. (בראשית לח, כד): וְגַם הִנֵּה הָרָה לִזְנוּנִים, אֶלָּא מְלַמֵּד שֶׁהָיְתָה מְטַפַּחַת עַל כְּרֵסָהּ וְאוֹמֶרֶת מְלָכִים אֲנִי מְעֻבֶּרֶת, גּוֹאֲלִים אֲנִי מְעֻבֶּרֶת. (בראשית לח, כד): הוֹצִיאוּהָ וְתִשָֹּׂרֵף, אֶפְרַיִם מַקְשָׁאָה תַּלְמִידוֹ שֶׁל רַבִּי מֵאִיר אָמַר מִשּׁוּם רַבִּי מֵאִיר, תָּמָר בִּתּוֹ שֶׁל שֵׁם הָיְתָה, דִּכְתִיב (ויקרא כא, ט): וּבַת אִישׁ כֹּהֵן, לְפִיכָךְ הוֹצִיאוּהָ וְתִשָֹּׂרֵף. 85.5. וַיֹּאמֶר יְהוּדָה לְאוֹנָן וגו' (בראשית לח, ח), יְהוּדָה הִתְחִיל בְּמִצְוַת יִבּוּם תְּחִלָּה, תָּנֵי כָּל דָּבָר שֶׁהָיָה בִּכְלַל הֶתֵּר וְנֶאֶסְרָה וְחָזַר וְהֻתְּרָה לֹא לְהֶתֵּרָהּ הָרִאשׁוֹן חָזַר אֶלָּא לְהֶתֵּרָהּ הַשֵּׁנִי, יְבָמָה לְפִי שֶׁהָיְתָה בִּכְלַל הֶתֵּר וְנֶאֶסְרָה וְחָזְרָה וְהֻתְּרָה, יָכוֹל תַּחֲזֹר לְהֶתֵּרָהּ הָרִאשׁוֹן, תַּלְמוּד לוֹמַר (דברים כה, ה): יְבָמָהּ יָבֹא עָלֶיהָ, מִצְוָה. רַבִּי יוֹסֵי בַּר חֲלַפְתָּא יִבֵּם אֵשֶׁת אָחִיו, וְחָמֵשׁ בְּעִילוֹת בָּעַל וְדֶרֶךְ סָדִין בָּעַל, וְנָטַע חָמֵשׁ נְטִיעוֹת בְּיִשְׂרָאֵל, וּמַאן נִינְהוּ, רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְרַבִּי אֶלְעָזָר בֶּן רַבִּי יוֹסֵי וְרַבִּי מְנַחֵם בֶּן רַבִּי יוֹסֵי וְרַבִּי חֲלַפְתָּא בֶּן רַבִּי יוֹסֵי וְרַבִּי אַבְדִּימוֹס בֶּן רַבִּי יוֹסֵי הַוְיָן עֵינוֹהִי זְמוֹרָן וְדָמְיָין לְאִמֵּיהּ. (בראשית לח, ט): וַיֵּדַע אוֹנָן, הָיָה דָּשׁ מִבִּפְנִים וְזוֹרֶה מִבַּחוּץ. (בראשית לח, יא): וַיֹּאמֶר יְהוּדָה לְתָמָר כַּלָּתוֹ, אָמַר רַבִּי אֶלְעָזָר אַף עַל פִּי שֶׁאֵין נַחַשׁ יֵשׁ סִימָן, (בראשית לח, יא\): כִּי אָמַר פֶּן יָמוּת גַּם הוּא כְּאֶחָיו. רַבָּנָן אָמְרֵי בַּיִת תִּינוֹק וְאִשָּׁה, אַף עַל פִּי שֶׁאֵין נַחַשׁ יֵשׁ סִימָן. 85.8. וַיִּרְאֶהָ יְהוּדָה (בראשית לח, טו), אָמַר רַבִּי חִיָּא בַּר זַבְדָא צָרִיךְ אָדָם לְהִזָּהֵר עַצְמוֹ בַּאֲחוֹת אִשְׁתּוֹ וּבִקְרוֹבוֹתָיו שֶׁלֹא יִכָּשֵׁל בְּאַחַת מֵהֶם, מִמִּי אַתָּה לָמֵד מִיהוּדָה, וַיִּרְאֶהָ יְהוּדָה וגו', לָמָּה (בראשית לח, טו): כִּי כִּסְתָה אֶת פָּנֶיהָ עַד שֶׁהִיא בְּבֵית חָמִיהָ. דָּבָר אַחֵר, וַיִּרְאֶהָ יְהוּדָה, לֹא הִשְׁגִּיחַ כֵּיוָן שֶׁכִּסְּתָה פָנֶיהָ, אָמַר אִלּוּ הָיְתָה זוֹנָה הָיְתָה מְכַסָּה פָנֶיהָ. אָמַר רַבִּי יוֹחָנָן בִּקֵּשׁ לַעֲבֹר וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַלְאָךְ שֶׁהוּא מְמֻנֶּה עַל הַתַּאֲוָה, אָמַר לוֹ, יְהוּדָה, הֵיכָן אַתָּה הוֹלֵךְ מֵהֵיכָן מְלָכִים עוֹמְדִים, מֵהֵיכָן גְּדוֹלִים עוֹמְדִים. (בראשית לח, טז): וַיֵּט אֵלֶיהָ אֶל הַדֶּרֶךְ, בְּעַל כָּרְחוֹ שֶׁלֹא בְטוֹבָתוֹ. | 34.8. "Bring forth (hayetze) with you every living thing that is with you…that they may swarm in the earth (Gen. 8:18). R. Yudan said: havtze is written, but it is read hayetze: that they may swarm in the earth - but not in the Ark. And be fruitful and multiply upon the earth - but not in the Ark. 'Every beast, every creeping thing, and every fowl, whatsoever moves (kol romes) upon the earth (Gen 8:19). R. Aivu said: Kol romes is written fully [with a vav] - it excludes kilayim [mixing species]. After their families: this excludes emasculation. The children of Noah were enjoined concerning seven tings: Idolatry, incest, murder, cursing the Divine Name [blasphemy], civil law, and a limb torn from a living animal. Rabbi Chanina ben Gamliel says: also concerning blood from a living animal. Rabbi Eleazar says: also against mixing species. Rabbi Shime'on ben Yochai says: also against witchcraft. Rabbi Yocha ben Beroka says: also against emasculation. Rabbi Assi said: The children of Noah were ordered regarding everything stated in the sentence: 'There shall not be found among you any one that makes his son or his daughter to pass through the fire, etc.' (Deut. 18:10) and afterwards 'because it is an abomination for Ad-nai all that do this.' (Deut. 18:12)", |
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| 101. Clement of Alexandria, Miscellanies, 3.7.59, 5.1.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fallen angels, as paradigms of punished wicked •fallen angels, as tempted to earth by women •enoch, as rebuking fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 48, 178 |
102. Tertullian, Apology, 35.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •demons, and fallen angels •fallen angels, and pagan gods •angel/s, fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152, 175; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 93| 35.12. qua de dominis. Aliter curiosa est sollicitudo sanguinis, aliter servitutis. | 22. And we affirm indeed the existence of certain spiritual essences; nor is their name unfamiliar. The philosophers acknowledge there are demons; Socrates himself waiting on a demon's will. Why not? Since it is said an evil spirit attached itself specially to him even from his childhood - turning his mind no doubt from what was good. The poets are all acquainted with demons too; even the ignorant common people make frequent use of them in cursing. In fact, they call upon Satan, the demon-chief, in their execrations, as though from some instinctive soul-knowledge of him. Plato also admits the existence of angels. The dealers in magic, no less, come forward as witnesses to the existence of both kinds of spirits. We are instructed, moreover, by our sacred books how from certain angels, who fell of their own free-will, there sprang a more wicked demon-brood, condemned of God along with the authors of their race, and that chief we have referred to. It will for the present be enough, however, that some account is given of their work. Their great business is the ruin of mankind. So, from the very first, spiritual wickedness sought our destruction. They inflict, accordingly, upon our bodies diseases and other grievous calamities, while by violent assaults they hurry the soul into sudden and extraordinary excesses. Their marvellous subtleness and tenuity give them access to both parts of our nature. As spiritual, they can do no harm; for, invisible and intangible, we are not cognizant of their action save by its effects, as when some inexplicable, unseen poison in the breeze blights the apples and the grain while in the flower, or kills them in the bud, or destroys them when they have reached maturity; as though by the tainted atmosphere in some unknown way spreading abroad its pestilential exhalations. So, too, by an influence equally obscure, demons and angels breathe into the soul, and rouse up its corruptions with furious passions and vile excesses; or with cruel lusts accompanied by various errors, of which the worst is that by which these deities are commended to the favour of deceived and deluded human beings, that they may get their proper food of flesh-fumes and blood when that is offered up to idol-images. What is daintier food to the spirit of evil, than turning men's minds away from the true God by the illusions of a false divination? And here I explain how these illusions are managed. Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them; all that is done over the whole extent of it, it is as easy for them to know as to report. Their swiftness of motion is taken for divinity, because their nature is unknown. Thus they would have themselves thought sometimes the authors of the things which they announce; and sometimes, no doubt, the bad things are their doing, never the good. The purposes of God, too, they took up of old from the lips of the prophets, even as they spoke them; and they gather them still from their works, when they hear them read aloud. Thus getting, too, from this source some intimations of the future, they set themselves up as rivals of the true God, while they steal His divinations. But the skill with which their responses are shaped to meet events, your Crœsi and Pyrrhi know too well. On the other hand, it was in that way we have explained, the Pythian was able to declare that they were cooking a tortoise with the flesh of a lamb; in a moment he had been to Lydia. From dwelling in the air, and their nearness to the stars, and their commerce with the clouds, they have means of knowing the preparatory processes going on in these upper regions, and thus can give promise of the rains which they already feel. Very kind too, no doubt, they are in regard to the healing of diseases. For, first of all, they make you ill; then, to get a miracle out of it, they command the application of remedies either altogether new, or contrary to those in use, and straightway withdrawing hurtful influence, they are supposed to have wrought a cure. What need, then, to speak of their other artifices, or yet further of the deceptive power which they have as spirits: of these Castor apparitions, of water carried by a sieve, and a ship drawn along by a girdle, and a beard reddened by a touch, all done with the one object of showing that men should believe in the deity of stones, and not seek after the only true God? |
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| 103. Tertullian, On The Apparel of Women, 1.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •idolatry, as linked to fallen angels and demons Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 181 |
104. Anon., Acts of Thomas, 29.7-29.11, 32.6-32.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220 | 33. And when that serpent had spoken these things in the hearing of all the people, the apostle lifted up his voice on high and said: Cease thou henceforth, O most shameless one, and be put to confusion and die wholly, for the end of thy destruction is come, and dare not to tell of what thou hast done by them that have become subject unto thee. And I charge thee in the name of that Jesus who until now contendeth with you for the men that are his own, that thou suck out thy venom which thou hast put into this man, and draw it forth and take it from him. But the serpent said: Not yet is the end of our time come as thou hast said. Wherefore compellest thou me to take back that which I have put into this man, and to die before my time? for mine own father, when he shall draw forth and suck out that which he hath cast into the creation, then shall his end come. And the apostle said unto him: Show, then, now the nature of thy father. And the serpent came near and set his mouth upon the wound of the young man and sucked forth the gall out of it. And by little and little the colour of the young man which was as purple, became white, but the serpent swelled up. And when the serpent had drawn up all the gall into himself, the young man leapt up and stood, and ran and fell at the apostle's feet: but the serpent being swelled up, burst and died, and his venom and gall were shed forth; and in the place where his venom was shed there came a great gulf, and that serpent was swallowed up therein. And the apostle said unto the king and his brother: Take workmen and fill up that place, and lay foundations and build houses upon them, that it may be a dwelling-place for strangers. |
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| 105. Tertullian, On Idolatry, 4.2-4.3, 9.1, 15.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •demons, and fallen angels •fallen angels, and pagan gods Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152, 175 |
| 106. Clement of Alexandria, Christ The Educator, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fallen angels, as paradigms of punished wicked •fallen angels, as tempted to earth by women Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 178 |
107. Tertullian, On The Veiling of Virgins, 7-8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 178 | 8. The contraries, at all events, of all these (considerations) effect that a man is not to cover his head: to wit, because he has not by nature been gifted with excess of hair; because to be shaven or shorn is not shameful to him; because it was not on his account that the angels transgressed; because his Head is Christ. Accordingly, since the apostle is treating of man and woman- why the latter ought to be veiled, but the former not - it is apparent why he has been silent as to the virgin; allowing, to wit, the virgin to be understood in the woman by the self-same reason by which he forbore to name the boy as implied in the man; embracing the whole order of either sex in the names proper (to each) of woman and man. So likewise Adam, while still intact, is surnamed in Genesis man: She shall be called, says he, woman, because she has been taken from her own man. Thus was Adam a man before nuptial intercourse, in like manner as Eve a woman. On either side the apostle has made his sentence apply with sufficient plainness to the universal species of each sex; and briefly and fully, with so well-appointed a definition, he says, Every woman. What is every, but of every class, of every order, of every condition, of every dignity, of every age?- if, (as is the case), every means total and entire, and in none of its parts defective. But the virgin is withal a part of the woman. Equally, too, with regard to not veiling the man, he says every. Behold two diverse names, Man and woman- every one in each case: two laws, mutually distinctive; on the one hand (a law) of veiling, on the other (a law) of baring. Therefore, if the fact that it is said every man makes it plain that the name of man is common even to him who is not yet a man, a stripling male; (if), moreover, since the name is common according to nature, the law of not veiling him who among men is a virgin is common too according to discipline: why is it that it is not consequently prejudged that, woman being named, every woman- virgin is similarly comprised in the fellowship of the name, so as to be comprised too in the community of the law? If a virgin is not a woman, neither is a stripling a man. If the virgin is not covered on the plea that she is not a woman, let the stripling be covered on the plea that he is not a man. Let identity of virginity share equality of indulgence. As virgins are not compelled to be veiled, so let boys not be bidden to be unveiled. Why do we partly acknowledge the definition of the apostle, as absolute with regard to every man, without entering upon disquisitions as to why he has not withal named the boy; but partly prevaricate, though it is equally absolute with regard to every woman? If any, he says, is contentious, we have not such a custom, nor (has) the Church of God. He shows that there had been some contention about this point; for the extinction whereof he uses the whole compendiousness (of language): not naming the virgin, on the one hand, in order to show that there is to be no doubt about her veiling; and, on the other hand, naming every woman, whereas he would have named the virgin (had the question been confined to her). So, too, did the Corinthians themselves understand him. In fact, at this day the Corinthians do veil their virgins. What the apostles taught, their disciples approve. |
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| 108. Clement of Alexandria, Extracts From The Prophets, 2.1, 53.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •demons, and fallen angels •fallen angels, and pagan gods Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152, 175 |
109. Athenagoras, Apology Or Embassy For The Christians, 24, 26, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152, 175 | 25. These angels, then, who have fallen from heaven, and haunt the air and the earth, and are no longer able to rise to heavenly things, and the souls of the giants, which are the demons who wander about the world, perform actions similar, the one (that is, the demons) to the natures they have received, the other (that is, the angels) to the appetites they have indulged. But the prince of matter, as may be seen merely from what transpires, exercises a control and management contrary to the good that is in God: - ofttimes this anxious thought has crossed my mind, Whether 'tis chance or deity that rules The small affairs of men; and, spite of hope As well as justice, drives to exile some Stripped of all means of life, while others still Continue to enjoy prosperity. Prosperity and adversity, contrary to hope and justice, made it impossible for Euripides to say to whom belongs the administration of earthly affairs, which is of such a kind that one might say of it:- How then, while seeing these things, can we say There is a race of gods, or yield to laws? The same thing led Aristotle to say that the things below the heaven are not under the care of Providence, although the eternal providence of God concerns itself equally with us below - The earth, let willingness move her or not, Must herbs produce, and thus sustain my flocks, - and addresses itself to the deserving individually, according to truth and not according to opinion; and all other things, according to the general constitution of nature, are provided for by the law of reason. But because the demoniac movements and operations proceeding from the adverse spirit produce these disorderly sallies, and moreover move men, some in one way and some in another, as individuals and as nations, separately and in common, in accordance with the tendency of matter on the one hand, and of the affinity for divine things on the other, from within and from without - some who are of no mean reputation have therefore thought that this universe is constituted without any definite order, and is driven here and there by an irrational chance. But they do not understand, that of those things which belong to the constitution of the whole world there is nothing out of order or neglected, but that each one of them has been produced by reason, and that, therefore, they do not transgress the order prescribed to them; and that man himself, too, so far as He that made him is concerned, is well ordered, both by his original nature, which has one common character for all, and by the constitution of his body, which does not transgress the law imposed upon it, and by the termination of his life, which remains equal and common to all alike; but that, according to the character peculiar to himself and the operation of the ruling prince and of the demons his followers, he is impelled and moved in this direction or in that, notwithstanding that all possess in common the same original constitution of mind. |
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110. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •angel, fallen/evil Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 229| 64b. חוצבתם ואל מקבת בור נוקרתם וכתיב (ישעיהו נא, ב) הביטו אל אברהם אביכם ואל שרה תחוללכם,אמר רב נחמן אמר רבה בר אבוה שרה אמנו אילונית היתה שנאמר (בראשית יא, ל) ותהי שרי עקרה אין לה ולד אפי' בית ולד אין לה,אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב לא שנו אלא בדורות הראשונים ששנותיהן מרובות אבל בדורות האחרונים ששנותיהן מועטות שתי שנים ומחצה כנגד שלשה עיבורים רבה אמר רב נחמן שלש שנים כנגד שלש פקידות דאמר מר בר"ה נפקדו שרה רחל וחנה,אמר רבה ליתנהו להני כללי מכדי מתני' מאן תקין רבי והא בימי דוד אימעוט שני דכתיב (תהלים צ, י) ימי שנותינו בהם שבעים שנה,והאי שמא לא זכה להבנות הימנה ודלמא איהי דלא זכיא איהי כיון דלא מפקדא אפריה ורביה לא מיענשה,איני והא אמרו ליה רבנן לר' אבא בר זבדא נסיב איתתא ואוליד בני ואמר להו אי זכאי הוו לי מקמייתא התם דחוי קא מדחי להו לרבנן דר' אבא בר זבדא איעקר מפרקיה דרב הונא,רב גידל איעקר מפרקיה דרב הונא רבי חלבו איעקר מפרקיה דרב הונא רב ששת איעקר מפרקיה דרב הונא רב אחא בר יעקב אחדתיה סוסכינתא תליוה בארזא דבי רב ונפק מיניה כהוצא ירקא אמר רב אחא בר יעקב שיתין סבי הוינא וכולהו איעקור מפרקיה דרב הונא לבר מאנא דקיימי בנפשאי (קהלת ז, יב) החכמה תחיה בעליה:,גירשה מותרת וכו': שני אין שלישי לא,מתניתין מני רבי היא דתניא מלה הראשון ומת שני ומת שלישי לא תמול דברי רבי רבן שמעון בן גמליאל אומר שלישי תמול רביעי לא תמול,והתניא איפכא הי מינייהו אחריניתא,ת"ש דאמר ר' חייא בר אבא א"ר יוחנן מעשה בארבע אחיות בצפורי שמלה ראשונה ומת שניה ומת שלישית ומת רביעית באת לפני רבן שמעון בן גמליאל אמר לה אל תמולי,ודלמא אי אתיא שלישית נמי הוה אמר לה א"כ מאי אסהדותיה דר' חייא בר אבא ודלמא הא קמ"ל דאחיות מחזקות,אמר רבא השתא דאמרת אחיות מחזקות לא ישא אדם אשה לא ממשפחת נכפין ולא ממשפחת מצורעים והוא דאתחזק תלתא זימני,מאי הוה עלה כי אתא רב יצחק בר יוסף אמר עובדא הוה קמיה דר' יוחנן בכנישתא דמעון ביוה"כ שחל להיות בשבת ומלה ראשונה ומת שניה ומת שלישית באה לפניו אמר לה לכי ומולי,א"ל אביי חזי דקשרית איסורא וסכנתא,סמך עלה אביי ואזל נסבה לחומה ברתא דאיסי בריה דרב יצחק בריה דרב יהודה דנסבה רחבא דפומבדיתא ושכיב רב יצחק בריה דרבה בר בר חנה ושכיב ונסבה הוא ושכיב,אמר רבא ומי איכא דעביד עובדא בנפשיה כי האי והא איהו דאמר אבין דסמכא יצחק סומקא לאו בר סמכא אבין ישנו בחזרה יצחק סומקא אינו בחזרה ועוד אימר דפליגי לענין מילה בנישואין מי פליגי,אין והתניא ניסת לראשון ומת לשני ומת לשלישי לא תנשא דברי רבי רבן שמעון בן גמליאל אומר לשלישי תנשא לרביעי לא תנשא,בשלמא גבי מילה איכא משפחה דרפי דמא ואיכא משפחה דקמיט דמא אלא נישואין מ"ט א"ל רב מרדכי לרב אשי הכי אמר אבימי מהגרוניא משמיה דרב הונא מעין גורם ורב אשי אמר מזל גורם,מאי בינייהו איכא בינייהו דאירסה ומית אי נמי דנפל מדיקלא ומית,א"ל רב יוסף בריה דרבא לרבא בעי מיניה מרב יוסף הלכה כרבי ואמר לי אין הלכה כרבן שמעון בן גמליאל ואמר לי אין אחוכי אחיך בי,א"ל לא סתמי היא ופשיט לך נישואין ומלקיות כרבי וסתות ושור המועד כרבן שמעון בן גמליאל,נישואין הא דאמרן מלקיות דתנן מי שלקה ושנה ב"ד כונסין אותו לכיפה ומאכילין אותו שעורים עד שתהא כריסו נבקעת וסתות דתנן אין האשה | 64b. b from where you were hewn, and to the hole of the pit from where you were dug” /b (Isaiah 51:1), b and it is written /b in the next verse: b “Look to Abraham your father and to Sarah who bore you” /b (Isaiah 51:2), which indicates that sexual organs were fashioned for them, signified by the words hewn and dug, over the course of time., b Rav Naḥman said /b that b Rabba bar Avuh said: Our mother Sarah was /b initially a b sexually underdeveloped woman [ i aylonit /i ], as it is stated: “And Sarah was barren; she had no child” /b (Genesis 11:30). The superfluous words: “She had no child,” indicate that b she did not have even a place, /b i.e., a womb, b for a child. /b , b Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: They taught /b that he waits ten years b only /b with regard to the people who lived b in former generations, whose years /b were b numerous, /b i.e., they lived longer. b However, /b with regard to the people who live b in later generations, whose years are few, /b he waits only b two and half years /b before divorcing her, b corresponding to /b the time period of b three pregcies. Rabba said /b in the name of b Rav Naḥman: /b He waits b three years, corresponding to /b the b three remembrances /b of barren women by God, b as the Master said: On Rosh HaShana Sarah, Rachel, and Hannah were remembered, /b i.e., God gave them children. Since God determines on Rosh HaShana whether barren women will conceive that year, one may remain married until three such opportunities have passed.,However, b Rabba /b himself b said: These principles are not /b accepted as i halakha /i . Why not? b Now /b consider, b who established /b the content of the b mishna? Rabbi /b Yehuda HaNasi. Yet, b in the days of /b King b David, /b many years before the time of Rabbi Yehuda HaNasi, b the years /b of an average lifespan b were /b already b diminished, as it is written: “The days of our years are seventy years, /b and if with strength eighty years” (Psalms 90:10). Consequently, if Rabbi Yehuda HaNasi included in the mishna the statement that one remains married for ten years, that must apply even nowadays.,The Gemara asks about the language of the i baraita /i . b And /b what about b this /b expression: b Perhaps he did not merit to be built from her; perhaps /b it was b she who did not merit /b to build a family. The Gemara answers: b She, since she is not commanded /b to be b fruitful and multiply, is not punished. /b Their worthiness therefore depends on him, not her.,The Gemara challenges the mishna’s statement that if one did not have children after ten years he should marry a different woman. b Is that so? Didn’t the Sages say to Rabbi Abba bar Zavda: Marry a woman and have children, and he said to them: If I had merited, I would /b already b have /b children b from /b my b first /b wife? This indicates that there is no obligation to remarry if one did not have children with his first wife. The Gemara answers: b There, /b Rabbi Abba bar Zavda b was /b merely b putting the Rabbis off /b with an excuse, b as /b the real reason why he would not marry was because b Rabbi Abba bar Zavda became impotent from Rav Huna’s discourse. /b Rav Huna’s students would hold back from relieving themselves until his lengthy sermons were finished, which caused them to become sterile.,The Gemara similarly relates that b Rav Giddel became impotent from Rav Huna’s discourse, Rav Ḥelbo became impotent from Rav Huna’s discourse, /b and b Rav Sheshet became impotent from Rav Huna’s discourse. /b The Gemara relates: b Rav Aḥa bar Ya’akov was afflicted by i suskhinta /i , /b a disease caused by holding back from urinating. b They suspended him from the cedar /b column that supported b the study hall, and /b a substance that was as b green /b as a palm b leaf emerged from him, /b and he was healed. b Rav Aḥa bar Ya’akov said: We were sixty elders /b present at the time, b and they all became impotent from Rav Huna’s discourse, aside from me, as I fulfilled with regard to myself /b the verse: b “Wisdom preserves the life of he who has it” /b (Ecclesiastes 7:12). I used the above cure to avoid becoming impotent.,§ It was taught in the mishna that if a man b divorced /b his wife after ten years without children, b she is permitted /b to marry a second man, who may remain married to her for ten years. The Gemara comments: b A second /b husband, b yes, /b but b a third /b one, b no. /b Once she has been married to two men without children for ten years each, it is presumed that she is unable to have children.,The Gemara comments: b Who is /b the i tanna /i of b the mishna? It is Rabbi /b Yehuda HaNasi, who holds that a legal presumption [ i ḥazaka /i ] is established after two occurrences. b As it is taught /b in a i baraita /i : If a woman b circumcised /b her b first /b son b and he died /b as a result of the circumcision, and she circumcised her b second /b son b and he /b also b died, she should not circumcise /b her b third /b son, as the deaths of the first two produce a presumption that this woman’s sons die as a result of circumcision. This is b the statement of Rabbi /b Yehuda HaNasi. b Rabban Shimon ben Gamliel says: She should circumcise /b her b third /b son, as there is not considered to be a legal presumption that her sons die from circumcision, but b she should not circumcise /b her b fourth /b son if her first three sons died from circumcision.,The Gemara asks: b Isn’t the reverse taught /b in a i baraita /i , that Rabbi Yehuda HaNasi holds that the woman’s third son must be circumcised and Rabban Shimon ben Gamliel holds that he is not circumcised? b Which of them /b was composed b later /b and is therefore presumed to be more reliable?,The Gemara suggests: b Come /b and b hear, as Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: An incident /b occurred b involving four sisters in Tzippori, that /b the b first /b sister b circumcised /b her son b and he died, /b and the b second /b sister circumcised her son b and he died, /b and the b third /b one circumcised her son b and he /b too b died. /b The b fourth /b sister b came before Rabban Shimon ben Gamliel, /b who b said to her: Do not circumcise /b him. This indicates that according to Rabban Shimon ben Gamliel a presumption is established only after three occurrences.,The Gemara refutes this proof: b Perhaps if /b the b third /b sister had b come /b before him b he would also have said to her /b the same ruling. The Gemara asks: b If so, what is /b the purpose b of Rabbi Ḥiyya bar Abba’s testimony? /b Why would he have related this incident if it does not teach us anything? The Gemara answers: b Perhaps /b he comes to b teach us that sisters establish a presumption /b in a case like this even though the children who died were not from the same mother., b Rava said: Now that you have said /b that b sisters establish a presumption, a man should not marry a woman from a family of epileptics or from a family of lepers, /b as these diseases might be hereditary. The Gemara adds: b And this /b applies only if it b was established three times, /b i.e., three members of the family are afflicted with the disease.,The Gemara asks: b Which /b halakhic conclusion b was about this /b matter? Is a presumption established after two occurrences or only after three? b When Rav Yitzḥak bar Yosef came /b from Eretz Yisrael, b he said: An incident occurred before Rabbi Yoḥa in the synagogue of /b the town of b Maon on /b a b Yom Kippur that occurred on Shabbat. /b The b first /b sister had b circumcised /b her son b and he died; /b the b second /b sister circumcised her son b and he /b also b died. /b The b third /b sister b came before him, /b and he b said to her: Go and circumcise /b your son, as a presumption is not established after only two occurrences., b Abaye said to /b Rav Yitzḥak: b See /b to it that your report is accurate, b as you are permitting /b an action that would otherwise constitute b a prohibition and a danger. /b If the third baby should not be circumcised, doing so would be a prohibited labor and would endanger the life of the child.,The Gemara comments: b Abaye relied on this /b report b and went /b and b married Ḥuma, the daughter of Isi, son of Rav Yitzḥak, son of Rav Yehuda. /b Ḥuma b had /b previously b married Raḥava of Pumbedita, and he died, /b and then she married b Rav Yitzḥak, son of Rabba bar bar Ḥana, and he died; and he, /b Abaye, b married her /b nevertheless, without concern that she had been established to be a woman whose husbands die; b and he died /b as well while married to her., b Rava said: Is there /b anyone b who performs an action like this /b and endangers b himself /b by marrying such a woman? b Wasn’t it he, /b Abaye, b who said /b that b Avin is reliable /b but b Yitzḥak the Red, /b i.e., Rav Yitzḥak bar Yosef, b is not reliable? /b He proceeds to explain the difference between them: b Avin returns /b to Eretz Yisrael and hears whether the Sages there rescind their previous rulings, whereas b Yitzḥak the Red does not return /b to Eretz Yisrael and never finds out if the Sages there rescind their rulings. b And furthermore, say that they disagree with regard to /b whether a presumption is established by two or by three deaths due to b circumcision, /b but b do /b they necessarily b argue with regard to marriage? /b ,The Gemara responds: b Yes, and it is taught /b in a i baraita /i : If a woman b was married to /b her b first /b husband b and he died, to a second /b one b and he /b also b died, she may not get married to a third /b husband. This is b the statement of Rabbi /b Yehuda HaNasi. b Rabban Shimon ben Gamliel says: She may get married to a third /b husband, but if he also dies, b she may not get married to a fourth /b husband.,The Gemara asks: b Granted with regard to circumcision /b a presumption of death due to circumcision can be established because b there are families whose blood is thin /b and does not clot well, b and there are families whose blood clots. However, /b in the case of b marriage, what is the reason /b for concern that a subsequent husband will die? b Rav Mordekhai said to Rav Ashi: Avimi of Hagron-ya said in the name of Rav Huna as follows: /b Her b spring /b is the b cause. /b In other words, the woman has some sort of condition that causes those who have intercourse with her to die. b And Rav Ashi said /b that her b constellation /b is the b cause /b of her husbands’ deaths.,The Gemara asks: b What is /b the practical difference b between them? /b The Gemara answers: b There is /b a difference b between them /b in a case b where /b a man b betrothed her and died /b before the wedding; b alternatively, /b in a case b where he fell off a palm tree and died. /b If the concern is due to intercourse, then in these cases the husband’s death cannot be attributed to his wife. Conversely, if the concern is due to her bad fortune, the husband’s death can be attributed to his wife even in these cases., b Rav Yosef, son of Rava, said to Rava: I inquired of Rav Yosef /b whether the b i halakha /i is in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi, b and he said to me: Yes. /b I subsequently asked him if the b i halakha /i is in accordance with /b the opinion of b Rabban Shimon ben Gamliel, and he said to me: Yes. Was he mocking me /b by issuing contradictory rulings?,Rava b said to him: No, there are unattributed /b i mishnayot /i in accordance with each opinion, b and he resolved for you /b that the i halakha /i is in accordance with each opinion in particular cases. With regard to b marriage and lashings /b the i halakha /i is b in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi that two occurrences are sufficient for a presumption. Concerning b set patterns /b of menstrual bleeding b and a forewarned ox, /b the i halakha /i is b in accordance with /b the opinion of b Rabban Shimon ben Gamliel /b that a presumption is established after three occurrences.,The Gemara identifies the aforementioned i halakhot /i . b Marriage /b is referring to b that which we said /b with regard to a woman whose husbands have died. The case of b lashings /b is b as we learned /b in a mishna ( i Nidda /i 63b): b One who was flogged /b for transgressing a Torah law, b and repeated /b the same transgression and was flogged again, if he then repeats the sin a third time, the b court places him in a /b narrow, b vaulted chamber and they feed him barley until his stomach bursts. /b Once he has sinned and been flogged twice he has established a presumption of wickedness, and when he sins again he is caused to die so that he will not continue to sin. The case of b set patterns /b of menstrual bleeding is b as we learned /b in a mishna ( i Nidda /i 63b): b A woman does not /b |
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| 111. Cyprian, De Idolorum Vanitate Liber, 6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •demons, and fallen angels •fallen angels, and pagan gods Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175 |
112. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •fallen angels, as nephilim Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 216| 67b. דכתיב (ויקרא טז, כב) במדבר ומאן דאמר אסורין דכתיב (ויקרא טז, כב) גזירה,ומאן דאמר אסורין האי מדבר מאי עביד ליה מיבעי ליה לכדתניא (ויקרא טז, י) המדברה (ויקרא טז, י) המדברה (ויקרא טז, כב) במדבר לרבות נוב וגבעון שילה ובית עולמים,ואידך האי גזירה מאי עביד ליה מיבעי ליה לכדתניא גזירה אין גזירה אלא חתוכה דבר אחר אין גזירה אלא דבר המתגזר ויורד,דבר אחר גזירה שמא תאמר מעשה תהו הוא ת"ל אני ה' אני ה' גזרתיו ואין לך רשות להרהר בהן,אמר רבא מסתברא כמאן דאמר מותרין לא אמרה תורה שלח לתקלה,תנו רבנן עזאזל שיהא עז וקשה יכול בישוב ת"ל במדבר ומנין שבצוק ת"ל גזירה תניא אידך עזאזל קשה שבהרים וכן הוא אומר (יחזקאל יז, יג) ואת אילי הארץ לקח,תנא דבי ר' ישמעאל עזאזל שמכפר על מעשה עוזא ועזאל,ת"ר (ויקרא יח, ד) את משפטי תעשו דברים שאלמלא (לא) נכתבו דין הוא שיכתבו ואלו הן עבודת כוכבים וגלוי עריות ושפיכות דמים וגזל וברכת השם,את חוקותי תשמרו דברים שהשטן משיב עליהן ואלו הן אכילת חזיר ולבישת שעטנז וחליצת יבמה וטהרת מצורע ושעיר המשתלח ושמא תאמר מעשה תוהו הם ת"ל (ויקרא יח, ל) אני ה' אני ה' חקקתיו ואין לך רשות להרהר בהן,אימתי מטמא בגדים ת"ר המשלח מטמא בגדים ואין השולח את המשלח מטמא בגדים,יכול משיצא חוץ לחומת עזרה ת"ל המשלח אי המשלח יכול עד שיגיע לצוק תלמוד לומר והמשלח הא כיצד משיצא חוץ לחומת ירושלים דברי ר' יהודה,רבי יוסי אומר עזאזל וכבס עד שהגיע לצוק ר' שמעון אומר (ויקרא טז, כו) והמשלח את השעיר לעזאזל יכבס בגדיו זורקו בבת ראש ומטמא בגדים, big strongמתני׳ /strong /big בא לו אצל פר ושעיר הנשרפין קרען והוציא את אימוריהן נתנן במגיס והקטירן על גבי המזבח,קלען במקלעות והוציאן לבית השריפה ומאימתי מטמאין בגדים משיצאו חוץ לחומת העזרה ר' שמעון אומר משיצית האור ברובן, big strongגמ׳ /strong /big והקטירן סלקא דעתך אלא אימא להקטירן על גבי מזבח,קלען במקלעות אמר רבי יוחנן כמין קליעה תנא לא היה מנתחן ניתוח בשר עולה אלא עור על גבי בשר מנא הני מילי דתניא רבי אומר נאמר כאן עור ובשר ופרש ונאמר להלן (ויקרא טז, כז) עור ובשר ופרש | 67b. established his opinion based on a verse, b as it is written: /b “And the goat shall bear upon it all their iniquities to a land which is cut off; and he shall let go the goat b in the wilderness” /b (Leviticus 16:22). The concluding phrase, “in the wilderness,” is unnecessary, and indicates that the goat shall be available for anyone to use, similar to a wilderness. b And the one /b who b said /b they b are prohibited /b based his opinion on the same verse, b as it is written, “cut off” [ i gezeira /i ], /b which indicates a prohibition.,The Gemara asks: b And the one /b who b said /b they b are prohibited, what does he do /b with b this /b term b wilderness, /b i.e., what does he derive from it? The Gemara answers: b He needs it for that which was taught /b in a i baraita /i : There are three expressions used to describe the location of the procedure with the scapegoat: b “Into the wilderness” /b (Leviticus 16:10), b “into the wilderness” /b (Leviticus 16:21), and b “in the wilderness” /b (Leviticus 16:22), b to include Nov and Givon /b and b Shiloh, /b when the Tabernacle was located there, b and the eternal Temple. /b The mitzva of the scapegoat applied during the time periods when communal offerings were sacrificed in any of these locations.,The Gemara asks: b And the other, what does he do with this /b word b i gezeira /i ? /b The Gemara answers: b He needs it for that which was taught /b in a i baraita /i with regard to the word b i gezeira /i : i Gezeira /i /b means b nothing other /b than b cut. /b That is, he must send the goat away to a place cut up by rocks standing upright and sticking out. b Alternatively, i gezeira /i /b is referring to b nothing other /b than b something that breaks apart and falls, /b a reference to the goat, which is torn limb from limb., b Alternatively, /b the word b i gezeira /i /b is written b lest you say /b the procedure of the scapegoat b is a meaningless act, /b since what sanctity and atonement is achieved in sending the goat to Azazel and pushing it from the cliff? Therefore, b the verse states: “I am the Lord” /b (Leviticus 18:5), i.e., b I, the Lord, decreed it [ i gezartiv /i ], and you have no right to question it. /b ,Having clarified the reasoning of each opinion, the Gemara concludes its discussion of whether the limbs of the goat are permitted for benefit. b Rava said: It is reasonable /b to rule b in accordance with the one that said /b the limbs of the goat b are permitted, /b since b the Torah did not say: “And send /b the goat” b to /b cause b mishap. /b Once the man pushes the goat off the cliff, he is no longer responsible for it. Therefore, if it were prohibited to derive benefit from the goat’s remains, the mitzva itself could lead to a mishap if someone were to find the goat’s remains and make use of them.,§ b The Sages taught: /b The word b Azazel /b indicates b that /b the cliff the goat is pushed from b should be rough and hard. /b I b might /b have thought that it may be located b in a settled /b area. Therefore, b the verse states: “In the wilderness.” And from where /b does one derive b that /b the goat is pushed from b a cliff? The verse states “ i gezeira /i ,” /b indicating an area that is sharp, like a cliff. b It was taught in another /b i baraita /i : b Azazel /b is a reference to b the hardest mountain, and so it says: “And the mighty [ i eilei /i ] of the land he took away” /b (Ezekiel 17:13). Azazel is interpreted as i azaz-el /i , with the term i el /i connoting something rough and hard., b The school of Rabbi Yishmael taught: Azazel /b is so called because b it atones for the actions of Uzza and Azael. /b These are the names of “sons of God” who sinned with “daughters of men” (Genesis 6:2) and thereby caused the world to sin during the generation of the Flood.,The Gemara cites another i baraita /i related to the scapegoat. b The Sages taught /b with regard to the verse: b “You shall do My ordices, /b and you shall keep My statutes to follow them, I am the Lord your God” (Leviticus 18:4), that the phrase: My ordices, is a reference to b matters that, /b even b had they not been written, /b it would have been b logical that they be written. They are /b the prohibitions against b idol worship, prohibited sexual relations, bloodshed, theft, and blessing God, /b a euphemism for cursing the Name of God.,The phrase: b And you shall keep my statutes, /b is a reference to b matters that Satan /b and the nations of the world b challenge /b because the reason for these mitzvot are not known. b They are: /b The prohibitions against b eating pork; wearing /b garments that are made from b diverse kinds /b of material, i.e., wool and linen; performing the b i ḥalitza /i /b ceremony with b a i yevama /i , /b a widow who must participate in a levirate marriage or i ḥalitza /i ; b the purification /b ceremony b of the leper; and the scapegoat. And lest you say these /b have no reason and b are meaningless acts, /b therefore b the verse states: “I am the Lord” /b (Leviticus 18:4), to indicate: b I am the Lord, I decreed these /b statutes b and you have no right to doubt them. /b ,§ It was taught in the mishna that the i tanna’im /i disagreed about from b what point the garments /b of the man who leads the scapegoat are b rendered impure. The Sages taught /b in a i baraita /i : b The garments of the one who dispatches /b the goat b are rendered impure, but the garments of the one who dispatches the dispatcher, /b e.g., those who accompany him, b are not rendered impure. /b ,One b might /b have thought that as soon as b he leaves the wall of the /b Temple b courtyard /b he becomes ritually impure. Therefore, b the verse states: “He that dispatched” /b (Leviticus 16:26), to teach that he does not contract impurity until his journey has begun. On the other hand, b if /b the verse had simply stated: b He that dispatched, /b one b might /b have thought he does not become impure b until he reaches the cliff. /b Therefore, b the verse states: “And he that dispatched,” /b with the inclusive term “and.” b How is this /b to be understood? His garments are rendered impure only b when he emerged outside the wall of Jerusalem. /b This is b the statement of Rabbi Yehuda. /b , b Rabbi Yosei says /b that the verse states: “And he that dispatched the goat to b Azazel shall wash” /b (Leviticus 16:26), which indicates that his garments are not rendered impure b until he has reached /b Azazel, i.e., b the cliff. Rabbi Shimon says: /b His garments are rendered impure only when he pushes the goat from the cliff, as it says: b “And he that dispatched the goat to Azazel shall wash his clothes” /b (Leviticus 16:26), to indicate that b he throws it headlong /b and only then, once he has fulfilled the mitzva, b his garments are rendered impure. /b , strong MISHNA: /strong After the High Priest passed the goat to the man tasked with dispatching the goat, b he came next to the bull and the goat that were to be burned. He tore their /b flesh but was not required to cut it into pieces, b and removed the portions /b of the offering consumed on the altar b and placed them in a large bowl [ i magis /i ] and burned them on the altar. /b , b He interwove /b and bound the bull and the goat together b into braids /b as one mass. They were placed in that way upon two poles and carried by four people who b took them out to the place /b designated for b burning, /b outside of Jerusalem. b And at what point do the /b bull and goat b render /b the b garments /b of those who carried them b impure, /b as it is written: “And he who burns them shall wash his garments” (Leviticus 16:28)? They render the garments impure b from /b the moment b that they emerged outside the wall of the /b Temple b courtyard. Rabbi Shimon says: /b They render the garments impure b from /b the moment b that the fire has ignited in most of /b the bull and the goat., strong GEMARA: /strong It was taught in the mishna that the High Priest removed the portions of the offering consumed on the altar and burned them on the altar. The Gemara expresses surprise: b Would it enter your mind /b to say b he burned them? /b He would not burn them right away, since he had to perform other services first. b Rather, say /b that he placed them in a large bowl in order b to burn them on the altar /b later.,It was taught in the mishna that the High Priest b interwove /b and bound the bull and the goat together b into braids /b as one mass before taking them to be burned. b Rabbi Yoḥa said: /b He made them b like a braid, /b whose parts are interwoven. b It was taught: He would not dissect /b the bull and goat in the manner of the b dissection of the flesh of a burnt-offering, /b where the animal is skinned and then cut into parts. b Rather, /b he would leave the b skin on top of the flesh /b and would cut the animal into pieces without skinning it. The Gemara asks: b From where are these matters /b derived? b As it was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: It is stated here /b with regard to the bull and goat, b skin and flesh and dung /b (Leviticus 16:27), b and it is stated below, /b with regard to the bull sin-offerings that are burned, b skin and flesh and dung /b (Leviticus 4:11). |
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| 113. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38 |
114. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •angel, fallen/evil Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 229| 7b. וקטליאות נזמים וטבעות מעבירין ממנה כדי לנוולה ואחר כך מביא חבל מצרי וקושרו למעלה מדדיה,וכל הרוצה לראות בא לראות חוץ מעבדיה ושפחותיה מפני שלבה גס בהן וכל הנשים מותרות לראותה שנאמר (יחזקאל כג, מח) ונוסרו כל הנשים ולא תעשינה כזמתכנה, big strongגמ׳ /strong /big מנהני מילי א"ר חייא בר גמדא א"ר יוסי בר' חנינא אתיא תורה תורה כתיב הכא (במדבר ה, ל) ועשה לה הכהן את כל התורה וכתיב התם (דברים יז, יא) על פי התורה אשר יורוך מה להלן בשבעים ואחד אף כאן בשבעים ואחד,ומאיימין עליה וכו' ורמינהו כדרך שמאיימין עליה שלא תשתה כך מאיימין עליה שתשתה אומרים לה בתי אם ברור לך הדבר שטהורה את עמדי על בורייך ושתי לפי שאין מים המרים דומין אלא לסם יבש שמונח על בשר חי אם יש שם מכה מחלחל ויורד אין שם מכה אינו מועיל כלום,לא קשיא כאן קודם שנמחקה מגילה כאן לאחר שנמחקה מגילה,ואומר לפניה וכו' ת"ר אומר לפניה דברים של הגדה ומעשים שאירעו בכתובים הראשונים כגון (איוב טו, יח) אשר חכמים יגידו ולא כחדו מאבותם,יהודה הודה ולא בוש מה היה סופו נחל חיי העולם הבא ראובן הודה ולא בוש מה היה סופו נחל חיי העולם הבא ומה שכרן מה שכרן כדקא אמרינן אלא מה שכרן בעולם הזה (איוב טו, יט) להם לבדם נתנה הארץ ולא עבר זר בתוכם,בשלמא ביהודה אשכחן דאודי דכתיב (בראשית לח, כו) ויכר יהודה ויאמר צדקה ממני אלא ראובן מנלן דאודי,דא"ר שמואל בר נחמני אמר ר' יוחנן מאי דכתיב (דברים לג, ו) יחי ראובן ואל ימות (דברים לג, ז) וזאת ליהודה,כל אותן שנים שהיו ישראל במדבר היו עצמותיו. של יהודה מגולגלין בארון עד שעמד משה ובקש עליו רחמים אמר לפניו רבש"ע מי גרם לראובן שהודה יהודה וזאת ליהודה,מיד (דברים לג, ז) שמע ה' קול יהודה על איבריה לשפא ולא הוה קא מעיילין ליה למתיבתא דרקיעא (דברים לג, ז) ואל עמו תביאנו ולא הוה קא ידע משקל ומטרח בשמעתא בהדי רבנן (דברים לג, ז) ידיו רב לו לא הוה קא סלקא ליה שמעתא אליבא דהילכתא (דברים לג, ז) ועזר מצריו תהיה,בשלמא יהודה דאודי כי היכי דלא תישרף תמר אלא ראובן למה ליה דאודי והאמר רב ששת חציף עלי (בר ישראל) דמפריט חטאיה כי היכי דלא ליחשדו אחוהי,אם אמרה טמאה אני וכו' שמעת מינה כותבין שובר,אמר אביי תני מקרעת א"ל רבא והא שוברת קתני אלא אמר רבא במקום שאין כותבין כתובה עסקינן,ואם אמרה טהורה אני מעלין אותה לשערי מזרח מעלין אותה | 7b. b or chokers [ i katliyot /i ], /b or b nose rings, or /b finger b rings, they removed them from her in order to render her unattractive. And afterward /b the priest b would bring an Egyptian rope /b fashioned from palm fibers, b and he would tie it above her breasts. /b , b And anyone who desires to watch her may come to watch, except for her slaves and maidservants, /b who are not permitted to watch b because her heart is emboldened by them, /b as seeing one’s slaves reinforces one’s feeling of pride, and their presence may cause her to maintain her innocence. b And all of the women are permitted to watch her, as it is stated: /b “Thus will I cause lewdness to cease out of the land, b that all women may be taught not to do after your lewdness” /b (Ezekiel 23:48)., strong GEMARA: /strong The Gemara asks concerning the i halakha /i that the i sota /i is brought before the Sanhedrin: b From where are these matters /b derived? b Rabbi Ḥiyya bar Gamda says /b that b Rabbi Yosei, son of Rabbi Ḥanina, says: /b This b is derived /b by means of a verbal analogy between the words b “ i tora /i ” /b and b “ i tora /i .” /b It b is written here, /b with regard to a i sota /i : b “And the priest shall execute upon her all this law [ i tora /i ]” /b (Numbers 5:30), b and /b it b is written there, /b with regard to a rebellious Elder, who must go to the place chosen by God and follow the ruling of the Sanhedrin: b “According to the law [ i tora /i ] that they shall teach you” /b (Deuteronomy 17:11). b Just as there /b the verse is referring to what occurs b in /b the presence of the Sanhedrin of b seventy-one /b judges, b so too here, /b with regard to a i sota /i , the verse is referring to what occurs b in /b the presence of the Sanhedrin of b seventy-one /b judges.,§ The mishna teaches: b And they threaten her /b in order that she admit her sin, to obviate the need to erase God’s name. b And /b the Gemara b raises a contradiction /b from that which was taught in a i baraita /i in the i Tosefta /i (1:6): b In the same manner that they threaten her so that she will not drink, so too, they threaten her so that she will drink, /b as b they say to her: My daughter, if the matter is clear to you that you are pure, arise for /b the sake of b your clear /b position b and drink. /b If you are innocent you have nothing to fear, b because the bitter water is similar only to a dry poison placed on the flesh. If there is a wound /b there, the poison will b penetrate and enter /b the blood stream, but if b there is no wound there, it does not have any effect. /b This teaches that the woman is warned not to drink if she is guilty, but if she is not guilty she is encouraged to drink. There is no mention of the latter in the mishna.,The Gemara answers: This is b not difficult. Here /b the mishna is referring to b before the scroll was erased, /b and at that point the woman is warned only not to drink if she is guilty, so that the name of God will not be erased. b There /b the i baraita /i is referring to b after the scroll was erased. /b Then she is warned that if she is innocent she should drink because if she now refuses to drink, it will turn out that the scroll was erased for no purpose.,§ The mishna teaches: b And /b the judge b says in her presence /b matters that are not worthy of being heard by her and all her father’s family in order to encourage her to admit her sin. The Gemara cites a i baraita /i that details what was said. b The Sages taught /b in a i baraita /i : The judge b says in her presence words of homiletical /b interpretation b and /b mentions b incidents that happened /b to previous generations that are recorded b in the early /b prophetic b writings. For example, /b they expound the following verse: b “That wise men told and did not hide from their fathers” /b (Job 15:18); this teaches that even during the time of the forefathers, there were people who admitted their sins despite the shame they incurred.,For example, b Judah admitted /b that he sinned with Tamar b and was not embarrassed /b to do so, and b what was his end? He inherited the life of the World-to-Come. Reuben admitted /b that he lay with his father’s concubine Bilhah b and was not embarrassed, /b and b what was his end? He /b too b inherited the life of the World-to-Come. /b The Gemara asks: b And what is their reward? /b The Gemara interjects: b What is their reward? /b Their reward was clearly b as we say, /b that they inherited the life of the World-to-Come. The Gemara clarifies: b Rather, /b the second question was: b What is their reward in this world? /b The Gemara answers by citing the next verse in the book of Job: b “To them alone the land was given, and no stranger passed among them” /b (Job 15:19). Judah was given the kingship, and Reuben inherited a portion of land in the Transjordan before the other tribes.,The Gemara questions the source for Reuben’s admission. b Granted, with regard to Judah we have found /b a source b that he admitted /b his sin with Tamar, b as it is written: “And Judah acknowledged them and said: She is more righteous than I” /b (Genesis 38:26). Judah admitted that he was the one who had impregnated Tamar. b But from where do we /b derive b that Reuben admitted /b his sin?,The Gemara answers: It is b as Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yoḥa says: What is /b the meaning of that b which is written /b concerning Reuben and Judah in Moses’ blessing of the tribes at the end of his life: b “Let Reuben live and not die in that his men become few” /b (Deuteronomy 33:6), and immediately afterward, in the following verse, it is stated: b “And this for Judah, /b and he said: Hear, Lord, the voice of Judah, and bring him in unto his people; his hands shall contend for him, and You shall be a help against his adversaries” (Deuteronomy 33:7). What is the connection between the blessing of Reuben and that of Judah, juxtaposed with the conjunction “and”?,Rabbi Yoḥa says: b All those years that the Jewish people were in the desert, the bones of Judah, /b which the Jewish people took with them from Egypt along with the bones of his brothers, b were rolling /b around b in the coffin, until Moses arose and asked for compassion on /b Judah’s behalf. Moses b said before /b God: b Master of the Universe, who served as the impetus for Reuben that he admit /b his sin, through which he merited a blessing and was not excluded from the count of the twelve sons of Jacob (see Genesis 35:22)? It was b Judah, /b as Reuben saw him confess his sin, and thereby did the same. Moses continues in the next verse: b “And this for Judah,” /b as if to say: Is this Judah’s reward for serving as an example of confessing to one’s sins, that his bones roll around?, b Immediately /b after Moses prayed, the verse states: b “Hear, Lord, the voice of Judah” /b (Deuteronomy 33:7). b His bones /b then b entered /b their b sockets [ i shafa /i ], /b and his skeleton was reassembled. b But /b the angels still b did not elevate /b him b into the heavenly study hall. /b Moses then prayed: b “And bring him in unto his people” /b (Deuteronomy 33:7), i.e., those in the heavenly study hall. This prayer was accepted, b but he /b still b did not know /b how b to deliberate /b in Torah matters b with the /b heavenly b sages. /b Moses then prayed: b “His hands shall contend for him” /b (Deuteronomy 33:7), meaning that he should have the ability to contend with them in study. But still b he was unable to draw /b conclusions from b his discussion in accordance with the i halakha /i . /b Moses then prayed: b “And You shall be a help against his adversaries” /b (Deuteronomy 33:7).,The Gemara discusses the propriety of admitting one’s sins in public. b Granted, /b with regard to b Judah, /b it was proper b that he admitted /b his sin in public, as he did so b in order that Tamar not be burned /b innocently. b But why did Reuben admit /b his sin in public? b But didn’t Rav Sheshet say: I /b consider one b who specifies his sins /b in public to be b brazen, /b as one who does so indicates that he is not embarrassed by his actions? The Gemara answers: The reason he admitted his sin in public was b in order that his brothers should not be suspected /b of having committed the deed.,§ The mishna teaches: b If /b after the judge’s warning b she says: I am defiled, /b she writes a receipt for her marriage contract. The Gemara comments: b You /b can b learn from this /b mishna b that one writes a receipt /b to serve as proof that a debt has been paid rather than tearing the promissory note. This matter is the subject of a dispute between the i tanna’im /i in tractate i Bava Batra /i (170b)., b Abaye said: Teach /b in the mishna differently. Rather than understanding that she writes a receipt, explain it to mean: b She tears /b her marriage contract. b Rava said to him: But /b the mishna b teaches /b explicitly that b she writes a receipt. Rather, /b to explain the mishna, b Rava said: We are dealing with a place in /b which b they do not write a marriage contract, /b as they rely on the rabbinical ordice that all wives are entitled to the sum of a standard marriage contract upon divorce or being widowed, even if no marriage contract has been written. Because there is no marriage contract to tear, a receipt is written so that the man can prove that he no longer has a monetary obligation. However, generally, it is possible that the document would be torn, and no proof can be adduced from this mishna.,§ The mishna teaches: b But if /b after the warning b she /b maintains her innocence and b says: I am pure, they /b would b bring her up to the Eastern Gate. /b The Gemara asks: Would b they bring her up? /b |
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| 115. Nag Hammadi, The Tripartite Tractate, 62.20, 70.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •angel, satan as fallen angel Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 233 |
| 116. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •fallen angels, punishment of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 262 |
117. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •angel, fallen Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 53| 30b. (משלי ז, ד) אמור לחכמה אחותי את וגו' ואומר (משלי ז, ג) קשרם על אצבעותיך כתבם על לוח לבך ואומר (תהלים קכז, ד) כחצים ביד גבור כן בני הנעורים ואומר (תהלים קכ, ד) חצי גבור שנונים ואומר (תהלים מה, ו) חציך שנונים עמים תחתיך יפלו ואומר (תהלים קכז, ה) אשרי הגבר אשר מלא את אשפתו מהם לא יבושו כי ידברו את אויבים בשער,מאי את אויבים בשער אמר רבי חייא בר אבא אפי' האב ובנו הרב ותלמידו שעוסקין בתורה בשער אחד נעשים אויבים זה את זה ואינם זזים משם עד שנעשים אוהבים זה את זה שנאמר (במדבר כא, יד) את והב בסופה אל תקרי בסופה אלא בסופה,ת"ר (דברים יא, יח) ושמתם סם תם נמשלה תורה כסם חיים משל לאדם שהכה את בנו מכה גדולה והניח לו רטיה על מכתו ואמר לו בני כל זמן שהרטיה זו על מכתך אכול מה שהנאתך ושתה מה שהנאתך ורחוץ בין בחמין בין בצונן ואין אתה מתיירא ואם אתה מעבירה הרי היא מעלה נומי,כך הקב"ה אמר להם לישראל בני בראתי יצר הרע ובראתי לו תורה תבלין ואם אתם עוסקים בתורה אין אתם נמסרים בידו שנאמר (בראשית ד, ז) הלא אם תטיב שאת,ואם אין אתם עוסקין בתורה אתם נמסרים בידו שנא' לפתח חטאת רובץ ולא עוד אלא שכל משאו ומתנו בך שנאמר ואליך תשוקתו ואם אתה רוצה אתה מושל בו שנאמר ואתה תמשל בו,ת"ר קשה יצר הרע שאפילו יוצרו קראו רע שנאמר (בראשית ח, כא) כי יצר לב האדם רע מנעוריו אמר רב יצחק יצרו של אדם מתחדש עליו בכל יום שנאמר (בראשית ו, ה) רק רע כל היום,ואמר ר"ש בן לוי יצרו של אדם מתגבר עליו בכל יום ומבקש המיתו שנאמר (תהלים לז, לב) צופה רשע לצדיק ומבקש להמיתו ואלמלא הקב"ה עוזרו אין יכול לו שנאמר אלהים לא יעזבנו בידו,תנא דבי ר' ישמעאל בני אם פגע בך מנוול זה משכהו לבית המדרש אם אבן הוא נימוח ואם ברזל הוא מתפוצץ שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' וכפטיש יפוצץ סלע אם אבן הוא נימוח שנאמר (ישעיהו נה, א) הוי כל צמא לכו למים ואומר (איוב יד, יט) אבנים שחקו מים,להשיאו אשה מנלן דכתיב (ירמיהו כט, ו) קחו נשים והולידו בנים ובנות וקחו לבניכם נשים ואת בנותיכם תנו לאנשים,בשלמא בנו בידו אלא בתו בידו היא הכי קאמר להו ניתן לה מידי ולבשייה ונכסייה כי היכי דקפצו עלה אינשי,ללמדו אומנות מנלן אמר חזקיה דאמר קרא (קהלת ט, ט) ראה חיים עם אשה אשר אהבת אם אשה ממש היא כשם שחייב להשיאו אשה כך חייב ללמדו אומנות אם תורה היא כשם שחייב ללמדו תורה כך חייב ללמדו אומנות,ויש אומרים אף להשיטו בנהר מאי טעמא חיותיה הוא,רבי יהודה אומר כל שאינו מלמדו אומנות מלמדו ליסטות ליסטות ס"ד אלא כאילו מלמדו ליסטות,מאי בינייהו איכא בינייהו דאגמריה עיסקא,כל מצות האב על הבן וכו' מאי כל מצות האב על הבן אילימא כל מצותא דמיחייב אבא למיעבד לבריה נשים חייבות והתניא האב חייב בבנו למולו ולפדותו אביו אין אמו לא,אמר רב יהודה הכי קאמר כל מצות האב המוטלת על הבן לעשות לאביו אחד אנשים ואחד נשים חייבין תנינא להא דת"ר איש אין לי אלא איש אשה מנין כשהוא אומר תיראו הרי כאן שנים,א"כ מה ת"ל איש איש סיפק בידו לעשות אשה אין סיפק בידה לעשות מפני שרשות אחרים עליה אמר רב אידי בר אבין אמר רב נתגרשה שניהם שוים,ת"ר נאמר (שמות כ, יב) כבד את אביך ואת אמך ונאמר (משלי ג, ט) כבד את ה' מהונך השוה הכתוב כבוד אב ואם לכבוד המקום,נאמר (ויקרא יט, ג) איש אמו ואביו תיראו ונאמר (דברים ו, יג) את ה' אלהיך תירא ואותו תעבוד השוה הכתוב מוראת אב ואם למוראת המקום,נאמר (שמות כא, יז) מקלל אביו ואמו מות יומת ונאמר (ויקרא כד, טו) איש איש כי יקלל אלהיו ונשא חטאו השוה הכתוב ברכת אב ואם לברכת המקום אבל בהכאה ודאי אי אפשר,וכן בדין ששלשתן שותפין בו ת"ר שלשה שותפין הן באדם הקב"ה ואביו ואמו בזמן שאדם מכבד את אביו ואת אמו אמר הקב"ה מעלה אני עליהם כאילו דרתי ביניהם וכבדוני,תניא רבי אומר גלוי וידוע לפני מי שאמר והיה העולם שבן מכבד את אמו יותר מאביו מפני | 30b. b “Say to wisdom: You are my sister, /b and call understanding your kinswoman” (Proverbs 7:4), which indicates that one should be as knowledgeable in the Torah as in the identity of his sister. b And it states: “Bind them upon your fingers, you shall write them upon the tablet of your heart” /b (Proverbs 7:3). b And it states: “As arrows in the hand of a mighty man, so are the children of one’s youth” /b (Psalms 127:4). b And it states: “Sharp arrows of the mighty” /b (Psalms 120:4). b And it states: “Your arrows are sharp, the peoples fall under you” /b (Psalms 45:6). b And it states: “Happy is the man who has his quiver full of them; they shall not be put to shame when they speak with their enemies in the gate” /b (Psalms 127:5).,The Gemara asks: b What /b is the meaning of the phrase b “enemies in the gate” /b with regard to Torah study? b Rabbi Ḥiyya bar Abba says: Even a father and his son, /b or b a rabbi and his student, who are engaged in Torah /b together b in one gate become enemies with each other /b due to the intensity of their studies. b But they do not leave there until they love each other, as it is stated /b in the verse discussing the places the Jewish people engaged in battle in the wilderness: “Therefore it is said in the book of the wars of the Lord, b Vahev in Suphah [ i beSufa /i ], /b and the valleys of Arnon” (Numbers 21:14). The word “ i vahev /i ” is interpreted as related to the word for love, i ahava /i . Additionally, b do not read /b this as b “in Suphah [ i beSufa /i ]”; rather, /b read it as b “at its end [ i besofa /i ],” /b i.e., at the conclusion of their dispute they are beloved to each other., b The Sages taught: “And you shall place [ i vesamtem /i ] /b these words of Mine in your hearts” (Deuteronomy 11:18). Read this as though it stated b i sam tam /i , a perfect elixir. The Torah is compared to an elixir of life. /b There is b a parable that /b illustrates this: b A person hit his son with a strong blow and placed a bandage on his wound. And he said to him: My son, as long as this bandage is on your wound /b and is healing you, b eat what you enjoy and drink what you enjoy, and bathe in either hot water or cold water, and you do not need to be afraid, /b as it will heal your wound. b But if you take it off, /b the wound b will become gangrenous. /b , b So /b too b the Holy One, Blessed be He, said to Israel: My children, I created an evil inclination, /b which is the wound, b and I created Torah as its antidote. If you are engaged in Torah /b study b you will not be given over into the hand /b of the evil inclination, b as it is stated: “If you do well, shall it not be lifted up?” /b (Genesis 4:7). One who engages in Torah study lifts himself above the evil inclination., b And if you do not engage in Torah /b study, b you are given over to its power, as it is stated: “Sin crouches at the door” /b (Genesis 4:7). b Moreover, all /b of the evil inclination’s b deliberations /b will be b concerning you, as it is stated /b in the same verse: b “And to you is its desire.” And if you wish you shall rule over it, as it is stated /b in the conclusion of the verse: b “But you may rule over it” /b (Genesis 4:7)., b The Sages taught: /b So b difficult is the evil inclination that even its Creator calls it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth” /b (Genesis 8:21). b Rav Yitzḥak says: A person’s /b evil b inclination renews itself to him every day, as it is stated: /b “And that every inclination of the thoughts in his heart was b only evil all day [ i kol hayyom /i ]” /b (Genesis 6:5). “ i Kol hayyom /i ” can also be understood as: Every day., b And Rabbi Shimon ben Levi says: A person’s inclination overpowers him every day, and seeks to kill him, as it is stated: “The wicked watches the righteous and seeks to slay him” /b (Psalms 37:32). b And if not /b for the fact that b the Holy One, Blessed be He, assists /b each person in battling his evil inclination, b he could not /b overcome b it, as it is stated: “The Lord will not leave him in his hand” /b (Psalms 37:33).,A Sage from b the school of Rabbi Yishmael taught: My son, if this wretched one, /b the evil inclination, b encounters you, pull it into the study hall, /b i.e., go and study Torah. b If it is a stone /b it will b melt, and if it is iron /b it will b break, as it is stated /b with regard to the Torah: b “Is not My word like fire, says the Lord, and like a hammer that breaks the rock in pieces?” /b (Jeremiah 23:29). Just as a stone shatters a hammer, so too one can overcome his evil inclination, which is as strong as iron, through Torah study. With regard to the second part of the statement: b If it is a stone /b it will b melt, /b this is b as it is stated /b with regard to the Torah: b “Ho, everyone who thirsts, come for water” /b (Isaiah 55:1), b and it states: “The water wears the stones” /b (Job 14:19), indicating that water is stronger than stone.,§ The i baraita /i (29a) teaches that a father is commanded b to marry /b his son to b a woman. /b The Gemara asks: b From where do we /b derive this matter? b As it is written: “Take wives and bear sons and daughters, and take wives for your sons and give your daughters to men” /b (Jeremiah 29:6).,The Gemara analyzes this verse: b Granted /b with regard to b his son, /b this is b in his power, /b i.e., he can instruct him to marry a woman, as a man is the active agent in a marriage. b But /b with regard to b his daughter, is /b this b in his power? /b She must wait for a man to marry her. The Gemara answers: b This is what /b Jeremiah was b saying to them /b in the aforementioned verse: Her father should b give her something /b for her dowry, b and he should dress and cover her /b with suitable clothing b so that men will leap to /b marry b her. /b ,§ The i baraita /i further states that a father is commanded b to teach /b his son b a trade. /b The Gemara asks: b From where do we /b derive this? b Ḥizkiyya said: As the verse states: “Enjoy life with the wife whom you love” /b (Ecclesiastes 9:9). b If /b this verse is interpreted literally, and b it /b is referring to b an actual woman, /b then one can derive as follows: b Just as /b a father b is obligated to marry /b his son b to a woman, so too, he is obligated to teach him a trade, /b as indicated by the term: Life. b And if /b the wife mentioned in this verse is allegorical, and b it is the Torah, /b then one should explain the verse in the following manner: b Just as he is obligated to teach him Torah, so too, he is obligated to teach him a trade. /b ,§ The i baraita /i adds: b And some say /b that a father is b also /b obligated b to teach /b his son b to swim in a river. /b The Gemara asks: b What is the reason /b for this? b It is /b necessary for b his life, /b i.e., this is potentially a lifesaving skill.,§ The i baraita /i further teaches that b Rabbi Yehuda says: Any /b father b who does not teach /b his son b a trade teaches him banditry. /b The Gemara asks: Can it b enter your mind /b that he actually teaches him b banditry? Rather, /b the i baraita /i means that it is b as though he taught him banditry. /b ,The Gemara asks: b What is /b the difference b between /b the opinion of the first i tanna /i and that of Rabbi Yehuda? Both state that a father must teach his son a trade. The Gemara answers: b There is /b a difference b between them /b in a case b where /b the father b teaches him /b to engage in b business. /b According to the first i tanna /i this is sufficient, whereas Rabbi Yehuda maintains that he must teach him an actual trade.,§ The mishna teaches: With regard to b all mitzvot of a father with regard to his son, /b both men and women are obligated to perform them. The Gemara inquires: b What /b is the meaning of the expression: b All mitzvot of a father with regard to his son? If we say /b that this is referring to b all of the mitzvot that a father is required to perform for his son, /b are b women obligated /b in these? b But isn’t it taught /b in a i baraita /i : b A father is obligated with regard to his son to circumcise him, and to redeem him? /b This indicates that b his father, yes, /b he is obligated to do these, but b his mother, no, /b she is not obligated to perform these mitzvot for her son., b Rav Yehuda said /b that b this is what /b the mishna b is saying: /b With regard to b each mitzva /b for b the father that is incumbent upon the son to perform for his father, both men and women are obligated /b in them. The Gemara comments: b We /b already b learned this, as the Sages taught /b in a i baraita /i , with regard to the verse: b “A man /b shall fear [ i tira’u /i ] his mother and his father” (Leviticus 19:3). b I have /b derived b only /b that b a man /b is obligated in this mitzva; b from where /b do I derive that b a woman /b is also obligated? b When it says /b in the same verse: b “A man shall fear [ i tira’u /i ] his mother and his father” /b (Leviticus 19:3), employing the plural form of the verb, this indicates that b there are two /b that are obligated b here, /b both a man and a woman., b If so, /b that both of them are obligated, b what /b is the meaning when b the verse states: “Man”? /b In the case of b a man, /b it is b in his power to perform /b this mitzva; whereas with regard to b a woman, /b it is b not /b always b in her power to perform /b this mitzva, b because she is under the authority of another /b person, i.e., her husband. As she is obligated to her husband to maintain her household, she is not always able to find time for her parents. b Rav Idi bar Avin says /b that b Rav says: /b Consequently, if a woman b is divorced, /b then b both of them, /b a daughter and a son, are b equal /b with regard to honoring and fearing their father and mother., b The Sages taught /b that b it is stated: “Honor your father and your mother” /b (Exodus 20:11), b and it is stated: “Honor the Lord with your wealth” /b (Proverbs 3:9). In this manner, b the verse equates the honor of one’s father and mother to the honor of the Omnipresent, /b as the term “honor” is used in both cases.,Similarly, b it is stated: “A man shall fear his mother and his father” /b (Leviticus 19:3), b and it is stated: “You shall fear the Lord your God and Him you shall serve” /b (Deuteronomy 6:13). b The verse equates the fear of one’s father and mother to the fear of the Omnipresent. /b ,Likewise, b it is stated: “He who curses his father or his mother shall be put to death” /b (Exodus 21:17), b and it is stated: “Whoever curses his God shall bear his sin” /b (Leviticus 24:15). b The verse equates the blessing, /b a euphemism for cursing, b of /b one’s b father and mother to the blessing of the Omnipresent. But with regard to striking, /b i.e., with regard to the i halakha /i that one who strikes his father or mother is liable to receive court-imposed capital punishment, b it is certainly not possible /b to say the same concerning the Holy One, Blessed be He., b And so /b too, the equating of one’s attitude toward his parents to his attitude toward God is b a logical derivation, as the three of them are partners in his /b creation. As b the Sages taught: There are three partners in /b the forming of b a person: The Holy One, Blessed be He, /b who provides the soul, b and his father and his mother. When a person honors his father and mother, the Holy One, Blessed be He, says: I ascribe /b credit b to them as if I dwelt between them and they honor Me /b as well., b It is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: It is revealed and known before the One Who spoke and the world came into being that a son honors his mother more than /b he honors b his father, because /b |
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| 118. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •fallen angels, as nephilim Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 215, 216 |
| 119. Pseudo Clementine Literature, Homilies, 8.12-8.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fallen angels, as stars •instruction/teaching, by the fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75; Stuckenbruck (2007), 1 Enoch 91-108, 402 |
120. Origen, Against Celsus, 5.55 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •satan, and fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 220 | 5.55. But, that we may grant to him in a spirit of candour what he has not discovered in the contents of the book of Genesis, that the sons of God, seeing the daughters of men, that they were fair, took to them wives of all whom they chose, we shall nevertheless even on this point persuade those who are capable of understanding the meaning of the prophet, that even before us there was one who referred this narrative to the doctrine regarding souls, which became possessed with a desire for the corporeal life of men, and this in metaphorical language, he said, was termed daughters of men. But whatever may be the meaning of the sons of God desiring to possess the daughters of men, it will not at all contribute to prove that Jesus was not the only one who visited mankind as an angel, and who manifestly became the Saviour and benefactor of all those who depart from the flood of wickedness. Then, mixing up and confusing whatever he had at any time heard, or had anywhere found written - whether held to be of divine origin among Christians or not - he adds: The sixty or seventy who descended together were cast under the earth, and were punished with chains. And he quotes (as from the Book of Enoch, but without naming it) the following: And hence it is that the tears of these angels are warm springs,- a thing neither mentioned nor heard of in the Churches of God! For no one was ever so foolish as to materialize into human tears those which were shed by the angels who had come down from heaven. And if it were right to pass a jest upon what is advanced against us in a serious spirit by Celsus, we might observe that no one would ever have said that hot springs, the greater part of which are fresh water, were the tears of the angels, since tears are saltish in their nature, unless indeed the angels, in the opinion of Celsus, shed tears which are fresh. |
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| 121. Origen, On First Principles, 4.4.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •demons, and fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152 |
122. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 236| 23b. (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם הא כל היושב ולא עבר עבירה נותנין לו שכר כעושה מצוה,ר"ש בר רבי אומר הרי הוא אומר (דברים יב, כג) רק חזק לבלתי אכול (את) הדם כי הדם הוא הנפש וגו' ומה אם הדם שנפשו של אדם קצה ממנו הפורש ממנו מקבל שכר גזל ועריות שנפשו של אדם מתאוה להן ומחמדתן הפורש מהן על אחת כמה וכמה שיזכה לו ולדורותיו ולדורות דורותיו עד סוף כל הדורות,ר' חנניא בן עקשיא אומר רצה הקב"ה לזכות את ישראל לפיכך הרבה להם תורה ומצות שנאמר (ישעיהו מב, כא) ה' חפץ למען צדקו יגדיל תורה ויאדיר:, big strongגמ׳ /strong /big א"ר יוחנן חלוקין עליו חבריו על רבי חנניה בן גמליאל אמר רב אדא בר אהבה אמרי בי רב תנינן אין בין שבת ליום הכפורים אלא שזה זדונו בידי אדם וזה זדונו בהכרת ואם איתא אידי ואידי בידי אדם הוא,רב נחמן (בר יצחק) אומר הא מני רבי יצחק היא דאמר מלקות בחייבי כריתות ליכא דתניא רבי יצחק אומר חייבי כריתות בכלל היו ולמה יצאת כרת באחותו לדונו בכרת ולא במלקות,רב אשי אמר אפילו תימא רבנן זה עיקר זדונו בידי אדם וזה עיקר זדונו בידי שמים,אמר רב אדא בר אהבה אמר רב הלכה כר' חנניה בן גמליאל אמר רב יוסף מאן סליק לעילא ואתא ואמר אמר ליה אביי אלא הא דאמר רבי יהושע בן לוי שלשה דברים עשו ב"ד של מטה והסכימו ב"ד של מעלה על ידם מאן סליק לעילא ואתא ואמר אלא קראי קא דרשינן ה"נ קראי קא דרשינן,גופא א"ר יהושע בן לוי שלשה דברים עשו ב"ד של מטה והסכימו ב"ד של מעלה על ידם [אלו הן] מקרא מגילה ושאילת שלום [בשם] והבאת מעשר,מקרא מגילה דכתיב (אסתר ט, כז) קימו וקבלו היהודים קיימו למעלה מה שקבלו למטה,ושאילת שלום דכתיב (רות ב, ד) והנה בועז בא מבית לחם ויאמר לקוצרים ה' עמכם ואומר (שופטים ו, יב) ה' עמך גבור החיל מאי ואומר וכי תימא בועז הוא דעביד מדעתיה ומשמיא לא אסכימו על ידו ת"ש ואומר ה' עמך גבור החיל,הבאת מעשר דכתיב (מלאכי ג, י) הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת אמר ה' צבאות אם לא אפתח לכם את ארובות השמים והריקותי לכם ברכה עד בלי די מאי עד בלי די אמר רמי בר רב עד שיבלו שפתותיכם מלומר די,א"ר אלעזר בג' מקומות הופיע רוח הקודש בבית דינו של שם ובבית דינו של שמואל הרמתי ובבית דינו של שלמה בבית דינו של שם דכתיב (בראשית לח, כו) ויכר יהודה ויאמר צדקה ממני מנא ידע דלמא כי היכי דאזל איהו לגבה אזל נמי אינש אחרינא [לגבה] יצאת בת קול ואמרה ממני יצאו כבושים:,בבית דינו של שמואל דכתיב (שמואל א יב, ג) הנני ענו בי נגד ה' ונגד משיחו את שור מי לקחתי ויאמרו לא עשקתנו ולא רצותנו ויאמר עד ה' ועד משיחו כי לא מצאתם בידי מאומה ויאמר עד ויאמר ויאמרו מיבעי ליה יצאת בת קול ואמרה אני עד בדבר זה,בבית דינו של שלמה דכתיב (מלכים א ג, כז) ויען המלך ויאמר תנו לה את הילד החי והמת לא תמיתוהו (כי) היא אמו מנא ידע דלמא איערומא מיערמא יצאת בת קול ואמרה היא אמו,אמר רבא ממאי דלמא יהודה כיון דחשיב ירחי ויומי ואיתרמי דחזינן מחזקינן דלא חזינן לא מחזקינן,שמואל נמי כולהו ישראל קרי להו בלשון יחידי דכתיב (ישעיהו מה, יז) ישראל נושע בה',שלמה נמי מדהא קא מרחמתא והא לא קא מרחמתא אלא גמרא:,דרש רבי שמלאי שש מאות ושלש עשרה מצות נאמרו לו למשה שלש מאות וששים וחמש לאוין כמנין ימות החמה ומאתים וארבעים ושמונה עשה כנגד איבריו של אדם אמר רב המנונא מאי קרא (דברים לג, ד) תורה צוה לנו משה מורשה תורה בגימטריא | 23b. b “That a person shall perform and live by them” /b (Leviticus 18:5). It is inferred b that /b with regard to b one who sits and did not perform a transgression, /b God b gives him a reward like /b that received by one who b performs a mitzva. /b , b Rabbi Shimon bar Rabbi /b Yehuda HaNasi b says /b that as the verse b states: “Only be steadfast to not eat the blood, as the blood is the soul” /b (Deuteronomy 12:23), it can be derived i a fortiori /i : b And if /b with regard to b the blood, which a person’s soul loathes, one who abstains from its /b consumption b receives a reward /b for that action, as it is written in a subsequent verse: “You shall not eat it, so that it shall be good for you and for your children after you” (Deuteronomy 12:25); then concerning b robbery and /b intercourse with b forbidden relatives, which a person’s soul desires and covets, one who abstains from their /b performance and overcomes his inclination, b all the more so that he and his descendants and the descendants of his descendants until the end of all generations will merit /b a reward., b Rabbi Ḥaya ben Akashya says: The Holy One, Blessed be He, sought to confer merit upon the Jewish people; therefore, He increased for them Torah and mitzvot, /b as each mitzva increases merit, b as it is stated: “It pleased the Lord for the sake of His righteousness to make the Torah great and glorious” /b (Isaiah 42:21). God sought to make the Torah great and glorious by means of the proliferation of mitzvot., strong GEMARA: /strong b Rabbi Yoḥa says: Rabbi Ḥaya ben Gamliel’s colleagues are in disagreement with him /b and hold that lashes do not exempt the sinner from i karet /i . b Rav Adda bar Ahava said /b that this is so, as b they say /b in b the school of Rav /b that b we learned /b in a mishna ( i Megilla /i 7b): b The difference between Shabbat and Yom Kippur /b with regard to the labor prohibited on those days b is only that /b in b this /b case, Shabbat, b its intentional /b desecration is punishable b by human hands, /b as he is stoned by a court based on the testimony of witnesses who forewarned the transgressor, b and /b in b that /b case, Yom Kippur, b its intentional /b desecration is punishable at the hand of God, b with i karet /i . And if /b the statement of Rabbi Ḥaya ben Gamliel b is so, /b in both b this /b case, Shabbat, b and that /b case, Yom Kippur, the punishment would be b by human hands. /b Apparently, the i tanna /i of the mishna, the Rabbis, disagrees with Rabbi Ḥaya ben Gamliel., b Rav Naḥman bar Yitzḥak says: /b There is no proof from here that Rabbi Ḥaya ben Gamliel’s colleagues disagree with him, as in accordance with b whose /b opinion b is this /b mishna taught? b It is /b in accordance with the opinion of b Rabbi Yitzḥak, who says: There are no lashes in /b cases of b those liable /b to receive b i karet /i . As it is taught /b in a i baraita /i that b Rabbi Yitzḥak says: /b All b those liable /b to receive b i karet /i /b in cases of forbidden relations b were included in /b the principle: “For whoever shall commit any of these abominations, even the people who commit them shall be cut off from among their people” (Leviticus 18:29). b And why was i karet /i /b in the case of relations with b one’s sister excluded /b from this verse and mentioned independently (Leviticus 20:17)? It is b to sentence /b one who transgresses a prohibition punishable with i karet /i b to /b be punished b with i karet /i /b alone, b and not with lashes. /b Other Sages disagree with Rabbi Yitzḥak (see 13b)., b Rav Ashi said: Even /b if b you say /b that the mishna is in accordance with the opinion of b the Rabbis, /b who disagree with Rabbi Yitzḥak and hold that there are lashes even in cases where there is liability for i karet /i , there is no proof that Rabbi Ḥaya ben Gamliel’s colleagues disagree with him. The mishna can be understood as follows: In b this /b case, Shabbat, the b primary /b punishment for b its intentional /b desecration is b by human hands, and /b in b that /b case, Yom Kippur, the b primary /b punishment for b its intentional /b desecration is i karet /i , which is a punishment b at the hand of Heaven. /b If he was flogged, he is exempt from i karet /i ., b Rav Adda bar Ahava says /b that b Rav says: The i halakha /i /b is b in accordance with /b the opinion of b Rabbi Ḥaya ben Gamliel, /b who ruled that lashes exempt the sinner from i karet /i . b Rav Yosef said: Who ascended on high and came and said /b to you that one who is flogged is exempted from i karet /i ? That is not dependent upon the decision of an earthly court. b Abaye said to /b Rav Yosef: b But /b according to your reasoning, then with regard to b that which Rabbi Yehoshua ben Levi says: /b There are b three matters /b that the b earthly court implemented and the heavenly court agreed with them, /b the same question applies: b Who ascended on high and came and said /b to him that this is so? b Rather, /b in arriving at Rabbi Yehoshua ben Levi’s conclusion b we /b homiletically b interpret verses. Here too, /b with regard to lashes and i karet /i , b we /b homiletically b interpret verses. /b ,§ With regard to b the /b matter b itself, Rabbi Yehoshua ben Levi says: /b There are b three matters /b that the b earthly court implemented and the heavenly court agreed with them, and these are they: Reading the Scroll /b of Esther on Purim, b and greeting /b another b with the name of God, and bringing /b the first b tithe /b to the Temple treasury in Jerusalem. From where is it derived that the heavenly court agreed with them?, b Reading the Scroll /b of Esther is derived from a verse, b as it is written: “The Jews confirmed, and they took upon themselves” /b (Esther 9:27). The verse could have simply said: They took upon themselves. From the formulation of the verse it is interpreted: b They confirmed above /b in Heaven that b which they took upon themselves below /b on earth., b And greeting /b another with the name of God is derived from a verse, b as it is written: “And presently Boaz came from Bethlehem and said to the harvesters: The Lord is with you, and they said to him: May the Lord bless you” /b (Ruth 2:4). b And it states: /b “And the angel of the Lord appeared to him and said to him: b The Lord is with you, mighty man of valor” /b (Judges 6:12). The Gemara asks: b What /b is the reason that the Gemara cites the additional source about Gideon, introduced with the phrase: b And it states? /b Why was the proof from Boaz’s statement to the harvesters insufficient? The Gemara explains: b And if you would say: It is Boaz who did /b so b on his own, and from Heaven they did not agree with him; come /b and b hear /b proof, b and it says: “The Lord is with you, mighty man of valor.” /b The angel greeted Gideon with the name of God, indicating that there is agreement in Heaven that this is an acceptable form of greeting.,From where is it derived that the heavenly court agreed to the b bringing /b of the first b tithe /b to the Temple treasury in Jerusalem? It is derived from a verse, b as it is written: “Bring you the whole tithe into the storehouse, that there may be food in My house, and try Me now with this, says the Lord of hosts, if I will not open for you the windows of heaven and pour you out a blessing, that there shall be more than sufficiency [ i ad beli dai /i ]” /b (Malachi 3:10). This indicates that the heavenly court agreed that the first tithe should be brought to the Temple treasury. The Gemara asks: b What /b is the meaning of b “ i ad beli dai /i ”? Rami bar Rav says: /b It means that the abundance will be so great b that your lips will be worn out [ i yivlu /i ], from saying enough [ i dai /i ]. /b ,The Gemara cites a somewhat similar statement. b Rabbi Elazar says: In three places the Divine Spirit appeared /b before all to affirm that the action taken was appropriate: b In the court of Shem, in the court of Samuel the Ramathite, and in the court of Solomon. /b The Gemara elaborates: This occurred b in the court of Shem, as it is written /b in the context of the episode of Judah and Tamar: b “And Judah acknowledged them and said: She is more righteous than I [ i mimmenni /i ]” /b (Genesis 38:26). b How did /b Judah b know /b that Tamar’s assertion that she was bearing his child was correct? b Perhaps, just as he went to her /b and hired her as a prostitute, b another person went to her /b and hired her b as well, /b and he is not the father. Rather, b a Divine Voice emerged and said: /b It is b from Me [ i mimmenni /i ] /b that these b secrets emerged. /b God affirmed that her assertion was correct and that it was His divine plan that Judah would father a child from Tamar.,Likewise, this occurred b in the court of Samuel, as it is written: “Here I am; testify against me before the Lord and before His anointed: Whose ox have I taken…And they said: You have neither defrauded us nor oppressed us…And he said to them: The Lord is witness against you, and His anointed is witness this day, that you have not found anything in my hand. And he said: He is witness” /b (I Samuel 12:3–5). Based on the context, instead of the singular: b “And he said,” /b the plural: b And they said, should have /b been written, as the verse appears to be the reply of the Jewish people to Samuel’s challenge, attesting to the truth of his statement. Rather, b a Divine Voice emerged and said: I, /b God, b am witness to this matter. /b ,This occurred b in the court of Solomon, /b when the Divine Spirit appeared in the dispute between two prostitutes over who was the mother of the surviving child, b as it is written: “And the king answered and said: Give her the living child, and do not slay him; she is his mother” /b (I Kings 3:27). b How did /b Solomon b know /b that she was the mother? b Perhaps she was devious /b and was not the mother of the surviving child at all. Rather, b a Divine Voice emerged and said: She is his mother. /b , b Rava said: From where /b do you draw these conclusions? None of these proofs is absolute. b Perhaps /b in the case of b Judah, once he calculated /b the passage of the b months and the days /b from when he engaged in intercourse with Tamar b and it happened /b to correspond with the duration of her pregcy, he realized that her assertion is correct. There is no room to suspect that another man was the father, as the principle is: Based on that b which we see, we establish presumptive status; /b based on that b which we do not see, we do not establish presumptive status. /b ,With regard to b Samuel too, /b no proof may be cited from the use of the singular, as on occasion the b entire Jewish people is referred to in the singular, as it is written, /b e.g.: b “The Jewish people is saved by the Lord” /b (Isaiah 45:17).,With regard to b Solomon too, /b perhaps he reasoned that b due to /b the fact b that this /b woman b is merciful /b and seeks to spare the baby b and this /b woman b is not merciful, /b it is evident that the former is its mother. b Rather, /b Rava concludes: There is no proof from the verses that a Divine Spirit appeared in those circumstances; rather, there is b a tradition /b that this is the case.,§ b Rabbi Simlai taught: /b There were b 613 mitzvot stated to Moses /b in the Torah, consisting of b 365 prohibitions corresponding to the number of days /b in b the solar year, and 248 positive /b mitzvot b corresponding to /b the number of b a person’s limbs. Rav Hamnuna said: What is the verse /b that alludes to this? It is written: b “Moses commanded to us the Torah, an inheritance /b of the congregation of Jacob” (Deuteronomy 33:4). The word b Torah, in /b terms of b its numerical value [ i gimatriyya /i ], /b |
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| 123. Iamblichus, Concerning The Mysteries, 8.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •idolatry, as linked to fallen angels and demons Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 93 |
| 124. Anon., Pistis Sophia, 1.1, 1.10, 1.15, 1.25, 1.30-2.82, 1.30, 1.32, 1.39, 1.57, 1.59, 1.60, 1.61, 2.100, 3.102, 3.134, 4.136, 4.137, 4.143 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310, 311, 314, 327 |
| 125. Athanasius, Epistula Festalis Xxxix (Fragmentum In Collectione Canonum), 39 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •satan, and fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 220 |
| 126. Nag Hammadi, The Gospel of Truth, 18.36-18.40 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •angel, satan as fallen angel Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 233 |
127. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •angel, fallen Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 53 | 30b. b “Say to wisdom: You are my sister, /b and call understanding your kinswoman” (Proverbs 7:4), which indicates that one should be as knowledgeable in the Torah as in the identity of his sister. b And it states: “Bind them upon your fingers, you shall write them upon the tablet of your heart” /b (Proverbs 7:3). b And it states: “As arrows in the hand of a mighty man, so are the children of one’s youth” /b (Psalms 127:4). b And it states: “Sharp arrows of the mighty” /b (Psalms 120:4). b And it states: “Your arrows are sharp, the peoples fall under you” /b (Psalms 45:6). b And it states: “Happy is the man who has his quiver full of them; they shall not be put to shame when they speak with their enemies in the gate” /b (Psalms 127:5).,The Gemara asks: b What /b is the meaning of the phrase b “enemies in the gate” /b with regard to Torah study? b Rabbi Ḥiyya bar Abba says: Even a father and his son, /b or b a rabbi and his student, who are engaged in Torah /b together b in one gate become enemies with each other /b due to the intensity of their studies. b But they do not leave there until they love each other, as it is stated /b in the verse discussing the places the Jewish people engaged in battle in the wilderness: “Therefore it is said in the book of the wars of the Lord, b Vahev in Suphah [ i beSufa /i ], /b and the valleys of Arnon” (Numbers 21:14). The word “ i vahev /i ” is interpreted as related to the word for love, i ahava /i . Additionally, b do not read /b this as b “in Suphah [ i beSufa /i ]”; rather, /b read it as b “at its end [ i besofa /i ],” /b i.e., at the conclusion of their dispute they are beloved to each other., b The Sages taught: “And you shall place [ i vesamtem /i ] /b these words of Mine in your hearts” (Deuteronomy 11:18). Read this as though it stated b i sam tam /i , a perfect elixir. The Torah is compared to an elixir of life. /b There is b a parable that /b illustrates this: b A person hit his son with a strong blow and placed a bandage on his wound. And he said to him: My son, as long as this bandage is on your wound /b and is healing you, b eat what you enjoy and drink what you enjoy, and bathe in either hot water or cold water, and you do not need to be afraid, /b as it will heal your wound. b But if you take it off, /b the wound b will become gangrenous. /b , b So /b too b the Holy One, Blessed be He, said to Israel: My children, I created an evil inclination, /b which is the wound, b and I created Torah as its antidote. If you are engaged in Torah /b study b you will not be given over into the hand /b of the evil inclination, b as it is stated: “If you do well, shall it not be lifted up?” /b (Genesis 4:7). One who engages in Torah study lifts himself above the evil inclination., b And if you do not engage in Torah /b study, b you are given over to its power, as it is stated: “Sin crouches at the door” /b (Genesis 4:7). b Moreover, all /b of the evil inclination’s b deliberations /b will be b concerning you, as it is stated /b in the same verse: b “And to you is its desire.” And if you wish you shall rule over it, as it is stated /b in the conclusion of the verse: b “But you may rule over it” /b (Genesis 4:7)., b The Sages taught: /b So b difficult is the evil inclination that even its Creator calls it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth” /b (Genesis 8:21). b Rav Yitzḥak says: A person’s /b evil b inclination renews itself to him every day, as it is stated: /b “And that every inclination of the thoughts in his heart was b only evil all day [ i kol hayyom /i ]” /b (Genesis 6:5). “ i Kol hayyom /i ” can also be understood as: Every day., b And Rabbi Shimon ben Levi says: A person’s inclination overpowers him every day, and seeks to kill him, as it is stated: “The wicked watches the righteous and seeks to slay him” /b (Psalms 37:32). b And if not /b for the fact that b the Holy One, Blessed be He, assists /b each person in battling his evil inclination, b he could not /b overcome b it, as it is stated: “The Lord will not leave him in his hand” /b (Psalms 37:33).,A Sage from b the school of Rabbi Yishmael taught: My son, if this wretched one, /b the evil inclination, b encounters you, pull it into the study hall, /b i.e., go and study Torah. b If it is a stone /b it will b melt, and if it is iron /b it will b break, as it is stated /b with regard to the Torah: b “Is not My word like fire, says the Lord, and like a hammer that breaks the rock in pieces?” /b (Jeremiah 23:29). Just as a stone shatters a hammer, so too one can overcome his evil inclination, which is as strong as iron, through Torah study. With regard to the second part of the statement: b If it is a stone /b it will b melt, /b this is b as it is stated /b with regard to the Torah: b “Ho, everyone who thirsts, come for water” /b (Isaiah 55:1), b and it states: “The water wears the stones” /b (Job 14:19), indicating that water is stronger than stone.,§ The i baraita /i (29a) teaches that a father is commanded b to marry /b his son to b a woman. /b The Gemara asks: b From where do we /b derive this matter? b As it is written: “Take wives and bear sons and daughters, and take wives for your sons and give your daughters to men” /b (Jeremiah 29:6).,The Gemara analyzes this verse: b Granted /b with regard to b his son, /b this is b in his power, /b i.e., he can instruct him to marry a woman, as a man is the active agent in a marriage. b But /b with regard to b his daughter, is /b this b in his power? /b She must wait for a man to marry her. The Gemara answers: b This is what /b Jeremiah was b saying to them /b in the aforementioned verse: Her father should b give her something /b for her dowry, b and he should dress and cover her /b with suitable clothing b so that men will leap to /b marry b her. /b ,§ The i baraita /i further states that a father is commanded b to teach /b his son b a trade. /b The Gemara asks: b From where do we /b derive this? b Ḥizkiyya said: As the verse states: “Enjoy life with the wife whom you love” /b (Ecclesiastes 9:9). b If /b this verse is interpreted literally, and b it /b is referring to b an actual woman, /b then one can derive as follows: b Just as /b a father b is obligated to marry /b his son b to a woman, so too, he is obligated to teach him a trade, /b as indicated by the term: Life. b And if /b the wife mentioned in this verse is allegorical, and b it is the Torah, /b then one should explain the verse in the following manner: b Just as he is obligated to teach him Torah, so too, he is obligated to teach him a trade. /b ,§ The i baraita /i adds: b And some say /b that a father is b also /b obligated b to teach /b his son b to swim in a river. /b The Gemara asks: b What is the reason /b for this? b It is /b necessary for b his life, /b i.e., this is potentially a lifesaving skill.,§ The i baraita /i further teaches that b Rabbi Yehuda says: Any /b father b who does not teach /b his son b a trade teaches him banditry. /b The Gemara asks: Can it b enter your mind /b that he actually teaches him b banditry? Rather, /b the i baraita /i means that it is b as though he taught him banditry. /b ,The Gemara asks: b What is /b the difference b between /b the opinion of the first i tanna /i and that of Rabbi Yehuda? Both state that a father must teach his son a trade. The Gemara answers: b There is /b a difference b between them /b in a case b where /b the father b teaches him /b to engage in b business. /b According to the first i tanna /i this is sufficient, whereas Rabbi Yehuda maintains that he must teach him an actual trade.,§ The mishna teaches: With regard to b all mitzvot of a father with regard to his son, /b both men and women are obligated to perform them. The Gemara inquires: b What /b is the meaning of the expression: b All mitzvot of a father with regard to his son? If we say /b that this is referring to b all of the mitzvot that a father is required to perform for his son, /b are b women obligated /b in these? b But isn’t it taught /b in a i baraita /i : b A father is obligated with regard to his son to circumcise him, and to redeem him? /b This indicates that b his father, yes, /b he is obligated to do these, but b his mother, no, /b she is not obligated to perform these mitzvot for her son., b Rav Yehuda said /b that b this is what /b the mishna b is saying: /b With regard to b each mitzva /b for b the father that is incumbent upon the son to perform for his father, both men and women are obligated /b in them. The Gemara comments: b We /b already b learned this, as the Sages taught /b in a i baraita /i , with regard to the verse: b “A man /b shall fear [ i tira’u /i ] his mother and his father” (Leviticus 19:3). b I have /b derived b only /b that b a man /b is obligated in this mitzva; b from where /b do I derive that b a woman /b is also obligated? b When it says /b in the same verse: b “A man shall fear [ i tira’u /i ] his mother and his father” /b (Leviticus 19:3), employing the plural form of the verb, this indicates that b there are two /b that are obligated b here, /b both a man and a woman., b If so, /b that both of them are obligated, b what /b is the meaning when b the verse states: “Man”? /b In the case of b a man, /b it is b in his power to perform /b this mitzva; whereas with regard to b a woman, /b it is b not /b always b in her power to perform /b this mitzva, b because she is under the authority of another /b person, i.e., her husband. As she is obligated to her husband to maintain her household, she is not always able to find time for her parents. b Rav Idi bar Avin says /b that b Rav says: /b Consequently, if a woman b is divorced, /b then b both of them, /b a daughter and a son, are b equal /b with regard to honoring and fearing their father and mother., b The Sages taught /b that b it is stated: “Honor your father and your mother” /b (Exodus 20:11), b and it is stated: “Honor the Lord with your wealth” /b (Proverbs 3:9). In this manner, b the verse equates the honor of one’s father and mother to the honor of the Omnipresent, /b as the term “honor” is used in both cases.,Similarly, b it is stated: “A man shall fear his mother and his father” /b (Leviticus 19:3), b and it is stated: “You shall fear the Lord your God and Him you shall serve” /b (Deuteronomy 6:13). b The verse equates the fear of one’s father and mother to the fear of the Omnipresent. /b ,Likewise, b it is stated: “He who curses his father or his mother shall be put to death” /b (Exodus 21:17), b and it is stated: “Whoever curses his God shall bear his sin” /b (Leviticus 24:15). b The verse equates the blessing, /b a euphemism for cursing, b of /b one’s b father and mother to the blessing of the Omnipresent. But with regard to striking, /b i.e., with regard to the i halakha /i that one who strikes his father or mother is liable to receive court-imposed capital punishment, b it is certainly not possible /b to say the same concerning the Holy One, Blessed be He., b And so /b too, the equating of one’s attitude toward his parents to his attitude toward God is b a logical derivation, as the three of them are partners in his /b creation. As b the Sages taught: There are three partners in /b the forming of b a person: The Holy One, Blessed be He, /b who provides the soul, b and his father and his mother. When a person honors his father and mother, the Holy One, Blessed be He, says: I ascribe /b credit b to them as if I dwelt between them and they honor Me /b as well., b It is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: It is revealed and known before the One Who spoke and the world came into being that a son honors his mother more than /b he honors b his father, because /b |
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128. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •angel, fallen/evil Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 229| 92a. יכול אפילו מעולה בדמים ת"ל רק,שמואל אייתי ליה אריסיה תמרי אכיל טעים בהו טעמא דחמרא א"ל מאי האי א"ל ביני גופני קיימי אמר מכחשי בחמרא כולי האי למחר אייתי לי מקורייהו:,רב חסדא חזא תאלי בי גופני אמר ליה לאריסיה עקרינהו גופני קני דקלי דקלי לא קני גופני:, big strongמתני׳ /strong /big אע"פ שהוא נותן לו אין נמחל לו עד שיבקש ממנו שנאמר (בראשית כ, ז) ועתה השב אשת וגו' ומנין שאם לא מחל לו שהוא אכזרי שנאמר (בראשית כ, יז) ויתפלל אברהם אל האלהים וירפא אלהים את אבימלך וגו',האומר סמא את עיני קטע את ידי שבר את רגלי חייב ע"מ לפטור חייב,קרע את כסותי שבר את כדי חייב ע"מ לפטור פטור עשה כן לאיש פלוני על מנת לפטור חייב בין בגופו בין בממונו:, big strongגמ׳ /strong /big ת"ר כל אלו שאמרו דמי בושתו אבל צערו אפי' הביא כל אילי נביות שבעולם אין נמחל לו עד שיבקש ממנו שנאמר (בראשית כ, ז) השב אשת האיש כי נביא הוא ויתפלל בעדך,דאשת נביא בעי אהדורי אשת אחר לא בעי אהדורי,אמר רבי שמואל בר נחמני אמר ר' יונתן השב אשת האיש מכל מקום ודקא אמרת (בראשית כ, ד) הגוי גם צדיק תהרוג הלא הוא אמר לי אחותי היא והיא גם היא אמרה אחי הוא נביא הוא וכבר לימד אכסנאי שבא לעיר על עסקי אכילה ושתיה שואלין אותו או על עסקי אשתו שואלין אותו אשתך היא אחותך היא,מכאן לבן נח שנהרג שהיה לו ללמוד ולא למד:,(בראשית כ, יח) כי עצר עצר ה' אמר ר' אלעזר שתי עצירות הללו למה אחת באיש שכבת זרע שתים באשה שכבת זרע ולידה,במתניתא תנא שתים באיש שכבת זרע וקטנים שלשה באשה שכבת זרע וקטנים ולידה,רבינא אמר שלש באיש שכבת זרע וקטנים ופי טבעת ארבעה באשה שכבת זרע ולידה וקטנים ופי טבעת:,(בראשית כ, יח) בעד כל רחם אמרי דבי ר' ינאי אפילו תרנגולת של בית אבימלך לא הטילה ביצתה,א"ל רבא לרבה בר מרי מנא הא מילתא דאמור רבנן כל המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה א"ל דכתיב (איוב מב, י) וה' שב את שבות איוב בהתפללו בעד רעהו,אמר ליה את אמרת מהתם ואנא אמינא מהכא (בראשית כ, יז) ויתפלל אברהם אל האלהים וירפא אלהים את אבימלך ואת אשתו ואמהותיו [וגו'] וכתיב (בראשית כא, א) וה' פקד את שרה כאשר אמר וגו' כאשר אמר אברהם אל אבימלך,אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי בהדי הוצא לקי כרבא א"ל דכתיב (ירמיהו ב, כט) למה תריבו אלי כלכם פשעתם בי נאם ה',אמר ליה את אמרת מהתם ואנא אמינא מהכא (שמות טז, כח) עד אנה מאנתם לשמור מצותי ותורותי,אמר ליה רבא לרבה בר מרי כתיב (בראשית מז, ב) ומקצה אחיו לקח חמשה אנשים מאן נינהו חמשה א"ל הכי א"ר יוחנן אותן שהוכפלו בשמות,יהודה נמי איכפולי מיכפל,אמר ליה למילתיה הוא דאיכפל דאמר ר' שמואל בר נחמני אמר רבי יונתן מאי דכתיב (דברים לג, ו) יחי ראובן ואל ימות ויהי מתיו מספר וזאת ליהודה,כל אותן ארבעים שנה שהיו ישראל במדבר היו עצמותיו של יהודה מגולגלין בארון עד שבא משה ובקש רחמים אמר לפניו רבונו של עולם מי גרם לראובן שיודה יהודה,מיד שמע ה' קול יהודה על איבריה לשפא לא הוו קא מסקי למתיבתא דרקיעא (דברים לג, ז) ואל עמו תביאנו לא הוה ידע מאי קאמרי רבנן ולמשקל ומיטרח בהדי רבנן (דברים לג, ז) ידיו רב לו לא הוה סליק ליה שמעתתא אליבא דהלכתא (דברים לג, ז) ועזר מצריו תהיה,אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי בתר עניא אזלא עניותא אמר ליה דתנן עשירים מביאין בכורים בקלתות של זהב ושל כסף ועניים בסלי נצרים של ערבה קלופה הסלים והבכורים נותנים לכהנים אמר ליה את אמרת מהתם ואנא אמינא מהכא | 92a. One b might /b have thought that he must give precedence to the cutting down of a barren tree b even /b if the barren tree is b greater in monetary /b value than the fruit-bearing tree. b The verse states: “Only,” /b which teaches that there is an exception to the rule. Similarly, if the fruit-bearing tree itself would be worth more as lumber than for its fruits, it would be permitted for one to cut it down.,The Gemara relates: The b sharecropper of Shmuel brought him dates. /b Shmuel b ate /b them, and b tasted the taste of wine in them. He said to /b his sharecropper: b What is this? /b The sharecropper b said to him: /b The date palms b stand among the grapevines /b and therefore contain a taste of wine from the grapes. Shmuel b said: /b Do b they weaken the wine, /b i.e., the grapevines, b so much /b that it is possible to taste the wine in the dates? b Tomorrow, /b cut down the date palms and b bring me from their marrow /b to eat.,The Gemara relates a similar incident: b Rav Ḥisda saw date palms /b growing b among grapevines /b on his estate. b He said to his sharecropper: Uproot the /b date palms, since one can b purchase date palms /b with b grapevines, /b as grapevines are more valuable, while one b cannot purchase grapevines /b with b date palms. /b , strong MISHNA: /strong b Despite /b the fact b that /b the assailant who caused damage b gives to /b the victim all of the required payments for the injury, his transgression is b not forgiven for him /b in the heavenly court b until he requests /b forgiveness b from /b the victim, b as it is stated /b that God told Abimelech after he had taken Sarah from Abraham: b “Now therefore restore the wife /b of the man; for he is a prophet, and he shall pray for you, and you shall live” (Genesis 20:7). b And from where /b is it derived b that if /b the victim b does not forgive him that he is cruel? As it is stated: “And Abraham prayed to God; and God healed Abimelech, /b and his wife, and his maidservants; and they bore children” (Genesis 20:17).,The mishna continues: With regard to b one who says /b to another: b Blind my eye, /b or: b cut off my hand, /b or: b break my leg, /b and he does so, the one who performed these actions is b liable /b to pay for the damage, despite having been instructed to do so. Even if he explicitly instructed him: Do so b on the condition that /b you will b be exempt /b from payment, he is nevertheless b liable. /b ,With regard to one who says to another: b Tear my garment, /b or: b break my jug, /b and he does so, he is b liable /b to pay for the damage. But if he instructed him explicitly: Do so b on the condition that /b you will b be exempt /b from payment, he is b exempt /b from payment. If one says to another: b Do so, /b i.e., cause damage, b to so-and-so on the condition that /b you will b be exempt /b from payment, and he did so, he is b liable, whether /b the instructions were b with regard to /b the victim b himself, /b or b whether /b the instructions were b with regard to his property. /b , strong GEMARA: /strong b The Sages taught: All these /b sums b that /b in the previous mishna b they said /b one is liable to pay for humiliating another are the b compensation for his humiliation, /b for which there is a set amount. b But /b for the victim’s b pain /b caused by the assailant, b even if /b the assailant b brings /b as offerings b all the rams of Nebaioth /b (see Isaiah 60:7) b that are in the world, /b which are of the best quality, his transgression b is not forgiven for him /b in the heavenly court b until he requests /b forgiveness b from /b the victim, b as it is stated: “Restore the wife of the man; for he is a prophet, and he shall pray for you” /b (Genesis 20:7).,Having quoted the verse, the Gemara asks: Shall one infer from here b that the wife of a prophet needs to be returned, /b but b the wife of another /b individual b need not be returned? /b ,The Gemara answers. b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: /b This is how the verse should be understood: b “Restore the wife of the man” in any case, /b since she is his wife. b And /b with regard to that b which you, /b Abimelech, b said: “Will you slay even a righteous nation? Did he not say himself to me: She is my sister, and she, even she herself, said: He is my brother?” /b (Genesis 20:4–5), the answer is that you, Abimelech, are not so righteous, since the reason Abraham said that Sarah was his sister is that b he is a prophet, and he already learned /b how to conduct himself based on your behavior. As with regard to b a guest [ i akhsenai /i ] who comes to town, does one ask him about matters concerning eating and drinking, or does one ask him about matters concerning his wife? /b Does one ask a guest: b Is she your wife? Is she your sister? /b Abimelech was to be blamed, since Abraham thought that he intended to steal his wife.,The Gemara remarks: b From here /b it can be derived b that a gentile is executed /b for having transgressed a prohibition without awareness that the act was prohibited, b since he should have learned and he did not learn. /b ,Having mentioned the verses concerning the incident of Abraham and Abimelech, the Gemara explains other related verses. b “For the Lord had obstructed [ i atzor atzar /i ] /b all the wombs of the house of Abimelech” (Genesis 20:18). b Rabbi Elazar says: Why /b are b these two obstructions [ i atzor atzar /i ] /b both stated? b One /b is stated b with regard to a man, /b that b semen /b will not be discharged, and b two /b are stated b with regard to a woman, /b that b semen /b will not be discharged from her, b and /b that she will not give b birth. /b ,It b was taught in a i baraita /i : Two /b are stated b with regard to a man: Semen and urine, /b i.e., that the men were unable to both urinate and discharge semen; b three /b are stated b with regard to a woman: Semen, and urine, and birth. /b , b Ravina says: Three /b are stated b with regard to a man: Semen, and urine, and /b the b anal sphincter, /b i.e., that they were unable to discharge stool as well. Consequently, they would be unable to relieve themselves at all. b Four /b are stated b with regard to a woman: Semen, and birth, and urine, and /b the b anal sphincter. /b ,The verse states: “For the Lord had obstructed b all the wombs /b of the house of Abimelech.” The Sages b of the school of Rabbi Yannai say: Even a hen of the house of Abimelech did not lay her egg /b during that time.,§ The Gemara cites a series of questions that Rava asked Rabba bar Mari, the first one being related to the previous topic of discussion. b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby the Sages stated: Anyone who asks /b for b compassion /b from Heaven b on /b behalf of b another, and he requires /b compassion from Heaven b concerning that same matter, he is answered first? /b Rabba bar Mari b said to him /b that the source for this is b as it is written: “And the Lord changed the fortune of Job, when he prayed for his friends” /b (Job 42:10).,Rava b said to him: You said /b the proof b from there, /b from a verse in the Writings, b and I say /b the proof b from here, /b from a verse in the Torah. As it is written: b “And Abraham prayed to God; and God healed Abimelech, and his wife, and his maidservants, /b and they bore children” (Genesis 20:17), b and it is written /b immediately following that: b “And the Lord remembered Sarah, as He had said” /b (Genesis 21:1), with the pronoun interpreted homiletically: b As Abraham said with regard to Abimelech. /b Because Abraham prayed for Abimelech that the women of his household should give birth, Abraham himself was answered concerning that matter., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: The cabbage is damaged together with the thorn, /b since the cabbage is sometimes harmed when the thorn is removed? Rabba bar Mari b said to him /b that the source is b as it is written: “Why will you contend with Me? You all have transgressed against Me, says the Lord” /b (Jeremiah 2:29). The term “you all” includes even those who have not sinned.,Rava b said to him: You said /b the proof b from there, /b from a verse in the Prophets, b and I say /b the proof b from here, /b from a verse in the Torah. The Lord said to Moses after some of the people collected the manna on Shabbat: b “How long do you refuse [ i me’antem /i ] to keep My commandments and My laws?” /b (Exodus 16:28). The term “you refuse [ i me’antem /i ]” is written in the plural, indicating that even Moses was included, although he did not sin., b Rava said to Rabba bar Mari: It is written /b with regard to Joseph: b “And from among his brothers he took five men, /b and presented them to Pharaoh” (Genesis 47:2). b Who are these five /b men? Rabba bar Mari b said to him: This is what Rabbi Yoḥa says: Those whose names were repeated /b in the blessings with which Moses later blessed the twelve tribes. They are Dan, Zebulun, Gad, Asher, and Naftali (see Deuteronomy 35). Since they were weak, Joseph brought them before Pharaoh.,Rava said: b Judah also /b had his name b repeated /b in the blessings, and he was strong.,Rabba bar Mari b said to him: His /b name b was repeated for his /b own b matter, as Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan said: What /b is the meaning of that b which is written /b concerning Reuben and Judah in Moses’ blessing of the tribes at the end of his life: b “Let Reuben live and not die in that his men become few” /b (Deuteronomy 33:6), and immediately afterward in the following verse it states: b “And this for Judah, /b and he said: Hear Lord, the voice of Judah, and bring him in unto his people; may his hands fight on his behalf, and You shall be a help against his adversaries” (Deuteronomy 33:7)? What is the connection between the blessing of Reuben and that of Judah, juxtaposed with the conjunction “and”?,Rabbi Yoḥa said: b All those forty years that the Jewish people were in the desert, the bones of Judah, /b which the Jewish people took with them from Egypt along with the bones of his brothers, b were rolling /b around b in the coffin, until Moses came and asked for mercy /b on Judah’s behalf. Moses b said before /b God: b Master of the Universe, who /b served as the b impetus for Reuben that he should confess /b his sin, through which he merited a blessing and was not excluded from the count of the twelve sons of Jacob (see Genesis 35:22)? It was b Judah, /b as Reuben saw him confess his sin, and thereby did the same., b Immediately /b after Moses prayed, the verse states: b “Hear, Lord, the voice of Judah” /b (Deuteronomy 33:7). b His bones /b then b entered /b their b sockets [ i leshafa /i ], /b and his skeleton became attached. The angels still b did not elevate /b him b into the heavenly study hall. /b Moses then prayed: b “And bring him in unto his people” /b (Deuteronomy 33:7), i.e., bring him to those in the heavenly study hall. This prayer was accepted, but b he /b still b did not know what the sages were saying, and /b he was unable b to deliberate /b in Torah matters b with the sages. /b Moses then prayed: b “May his hands fight on his behalf” /b (Deuteronomy 33:7), meaning that he should have the ability to contend with them in study. But still b he was unable to draw /b conclusions from b his discussion in accordance with the i halakha /i . /b Moses then prayed: b “And You shall be a help against his adversaries” /b (Deuteronomy 33:7)., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: Poverty follows the poor? /b Rabba bar Mari b said to him: As we learned /b in a mishna ( i Bikkurim /i 3:8): b Rich /b people would b bring first fruits in baskets of gold and of silver, and poor /b people would bring first fruits b in wicker baskets /b made b of peeled willow, /b and b they would give the baskets and the first fruits to the priests. /b The rich would have their baskets returned to them, while the poor would not. Rava b said to him: You said /b the proof b from there, /b from a mishna, b and I say /b the proof b from here, /b from a verse in the Torah: |
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| 129. Epiphanius, Panarion, 40.4.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •angel, satan as fallen angel Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 233 |
| 130. Augustine, The City of God, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •satan, and fallen angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 188, 220 |
| 131. Augustine, Reply To Faustus, 22.18, 22.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •angel, satan as fallen angel Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 233 |
| 134. Anon., Joseph And Aseneth, 17.5 Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 107 |
| 135. Anon., Psalms of Solomon, 2.23 Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 63 |
| 136. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 212 |
| 138. Anon., Aggadat Bereishit, 5.25 Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236 |
| 146. Dead Sea Scrolls, 4Q202, a b c d\n0 4..10 4..10 4 \n1 4..11 4..11 4 Tagged with subjects: •nan Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 96 |
| 147. Anon., Hebrew Apocalypse of Elijah, 4.11 Tagged with subjects: •angels, fallen Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 191 |
| 148. Dead Sea Scrolls, 1Q20, None Tagged with subjects: •angel, fallen/evil Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 229 |
| 149. Anon., Apocalypse of Abraham, 14.4-14.5 Tagged with subjects: •fallen angels, as paradigms of punished wicked Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 98 |
| 150. Anon., 3 Enoch, 10-16, 3-4, 6-9, 5 Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236, 256 |
| 151. Anon., 2 Enoch, None Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 190, 191 |
| 157. Zosimos, The Final Reckoning, 51.8 Tagged with subjects: •angels, fallen as source of alchemy Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 118 |
| 160. Anon., '1 Enoch, 8.3, 10.4-10.16, 18.11-18.19, 88.1-88.3 Tagged with subjects: •angels, evil, fallen, or impure Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 145, 311 |
| 161. New Testament, '2 Peter, 2.4 Tagged with subjects: •angels, evil, fallen, or impure Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 140 |
| 164. Dead Sea Scrolls, Cd A, 2.14-2.21 Tagged with subjects: •angel/s, fallen angels Found in books: Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 67 |
| 165. Dead Sea Scrolls, 11Q11, 5.3-5.11 Tagged with subjects: •nan Found in books: Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 107 |
| 166. Dead Sea Scrolls, 1Q16, 10, 9 Tagged with subjects: •nan Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 63 |
| 167. I-Ii, 4Q169, 3 Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 63 |
| 168. I-Ii, 4Q463, 2.3 Tagged with subjects: •angels, fallen/evil Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 63 |
| 169. Anon., Fragmentary Targum, 38.25-38.26 Tagged with subjects: •angel, fallen/evil Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 236 |
| 174. Pseudo-Tertullian, Carmen Adversus Marcionitas, 1.84 Tagged with subjects: •angel, satan as fallen angel Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 233 |
