1. Septuagint, Tobit, 3.8, 3.11-3.17, 8.2-8.3, 8.7, 11.15-11.16, 12.12 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Demonic โข Demons โข Sarah, demonic possession โข demon โข demon, demonic โข demon, demonology โข demons
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 305; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 44, 45; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 235; Stuckenbruck (2007), 1 Enoch 91-108, 387; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 56, 74, 76, 100, 148; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 68
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3.8 because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them.
3.11 So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 3.12 And now, O Lord, I have turned my eyes and my face toward thee. 3.13 Command that I be released from the earth and that I hear reproach no more. 3.14 Thou knowest, O Lord, that I am innocent of any sin with man, 3.15 and that I did not stain my name or the name of my father in the land of my captivity. I am my fathers only child, and he has no child to be his heir, no near kinsman or kinsmans son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more." 3.16 The prayer of both was heard in the presence of the glory of the great God. 3.17 And Raphael was sent to heal the two of them: to scale away the white films of Tobits eyes; to give Sarah the daughter of Raguel in marriage to Tobias the son of Tobit, and to bind Asmodeus the evil demon, because Tobias was entitled to possess her. At that very moment Tobit returned and entered his house and Sarah the daughter of Raguel came down from her upper room.
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.
8.7 And now, O Lord, I am not taking this sister of mine because of lust, but with sincerity. Grant that I may find mercy and may grow old together with her."
11.15 For thou hast afflicted me, but thou hast had mercy upon me; here I see my son Tobias!" And his son went in rejoicing, and he reported to his father the great things that had happened to him in Media. 11.16 Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see.
12.12 And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you.'' None |
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2. Hebrew Bible, Deuteronomy, 5.16, 9.26-9.29, 18.9-18.14, 32.8, 32.15-32.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Demons โข Demons, Worship of โข Idols, As demons โข Spirit, characterizations as,, angelic or daemonic beings โข Spirits, Demonic/Giants โข daemon, demon โข daemons โข daemons (daimonia) โข daimones โข daimons โข demon โข demons โข demons, demonic, evil spirits
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 218; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 23; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 160, 161, 162; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 35; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 52; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 44; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40; Stuckenbruck (2007), 1 Enoch 91-108, 400, 401; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 250
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5.16 ืึผึทืึผึตื ืึถืชึพืึธืึดืืึธ ืึฐืึถืชึพืึดืึผึถืึธ ืึผึทืึฒืฉืึถืจ ืฆึดืึผึฐืึธ ืึฐืืึธื ืึฑืึนืึถืืึธ ืึฐืึทืขึทื ืึทืึฒืจึดืืึปื ืึธืึถืืึธ ืึผืึฐืึทืขึทื ืึดืืึทื ืึธืึฐ ืขึทื ืึธืึฒืึธืึธื ืึฒืฉืึถืจึพืึฐืืึธื ืึฑืึนืึถืืึธ ื ึนืชึตื ืึธืึฐื
9.26 ืึธืึถืชึฐืคึผึทืึผึตื ืึถืึพืึฐืืึธื ืึธืึนืึทืจ ืึฒืึนื ึธื ืึฐืืึดื ืึทืึพืชึผึทืฉืึฐืึตืช ืขึทืึผึฐืึธ ืึฐื ึทืึฒืึธืชึฐืึธ ืึฒืฉืึถืจ ืคึผึธืึดืืชึธ ืึผึฐืึธืึฐืึถืึธ ืึฒืฉืึถืจึพืืึนืฆึตืืชึธ ืึดืึผึดืฆึฐืจึทืึดื ืึผึฐืึธื ืึฒืึธืงึธืื 9.27 ืึฐืึนืจ ืึทืขึฒืึธืึถืืึธ ืึฐืึทืึฐืจึธืึธื ืึฐืึดืฆึฐืึธืง ืึผืึฐืึทืขึฒืงึนื ืึทืึพืชึผึตืคึถื ืึถืึพืงึฐืฉืึดื ืึธืขึธื ืึทืึผึถื ืึฐืึถืึพืจึดืฉืึฐืขืึน ืึฐืึถืึพืึทืึผึธืืชืึนื 9.28 ืคึผึถืึพืึนืืึฐืจืึผ ืึธืึธืจึถืฅ ืึฒืฉืึถืจ ืืึนืฆึตืืชึธื ืึผ ืึดืฉืึผึธื ืึดืึผึฐืึดื ืึฐืึนืึถืช ืึฐืืึธื ืึทืึฒืึดืืึธื ืึถืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจึพืึผึดืึผึถืจ ืึธืึถื ืึผืึดืฉืึผึดื ึฐืึธืชืึน ืืึนืชึธื ืืึนืฆึดืืึธื ืึทืึฒืึดืชึธื ืึผึทืึผึดืึฐืึผึธืจื 9.29 ืึฐืึตื ืขึทืึผึฐืึธ ืึฐื ึทืึฒืึธืชึถืึธ ืึฒืฉืึถืจ ืืึนืฆึตืืชึธ ืึผึฐืึนืึฒืึธ ืึทืึผึธืึนื ืึผืึดืึฐืจึนืขึฒืึธ ืึทื ึผึฐืืึผืึธืื
18.9 ืึผึดื ืึทืชึผึธื ืึผึธื ืึถืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจึพืึฐืืึธื ืึฑืึนืึถืืึธ ื ึนืชึตื ืึธืึฐ ืึนืึพืชึดืึฐืึทื ืึทืขึฒืฉืืึนืช ืึผึฐืชืึนืขึฒืึนืช ืึทืึผืึนืึดื ืึธืึตืื' '18.11 ืึฐืึนืึตืจ ืึธืึถืจ ืึฐืฉืึนืึตื ืืึนื ืึฐืึดืึผึฐืขึนื ึดื ืึฐืึนืจึตืฉื ืึถืึพืึทืึผึตืชึดืืื 18.12 ืึผึดืึพืชืึนืขึฒืึทืช ืึฐืืึธื ืึผึธืึพืขึนืฉืึตื ืึตืึผึถื ืึผืึดืึฐืึทื ืึทืชึผืึนืขึตืึนืช ืึธืึตืึผึถื ืึฐืืึธื ืึฑืึนืึถืืึธ ืืึนืจึดืืฉื ืืึนืชึธื ืึดืคึผึธื ึถืืึธื 18.13 ืชึผึธืึดืื ืชึผึดืึฐืึถื ืขึดื ืึฐืืึธื ืึฑืึนืึถืืึธื 18.14 ืึผึดื ืึทืึผืึนืึดื ืึธืึตืึผึถื ืึฒืฉืึถืจ ืึทืชึผึธื ืืึนืจึตืฉื ืืึนืชึธื ืึถืึพืึฐืขึนื ึฐื ึดืื ืึฐืึถืึพืงึนืกึฐืึดืื ืึดืฉืึฐืึธืขืึผ ืึฐืึทืชึผึธื ืึนื ืึตื ื ึธืชึทื ืึฐืึธ ืึฐืืึธื ืึฑืึนืึถืืึธื
32.8 ืึผึฐืึทื ึฐืึตื ืขึถืึฐืืึนื ืึผืึนืึดื ืึผึฐืึทืคึฐืจึดืืืึน ืึผึฐื ึตื ืึธืึธื ืึทืฆึผึตื ืึผึฐืึปืึนืช ืขึทืึผึดืื ืึฐืึดืกึฐืคึผึทืจ ืึผึฐื ึตื ืึดืฉืึฐืจึธืึตืื
32.15 ืึทืึผึดืฉืึฐืึทื ืึฐืฉืึปืจืึผื ืึทืึผึดืึฐืขึธื ืฉืึธืึทื ึฐืชึผึธ ืขึธืึดืืชึธ ืึผึธืฉืึดืืชึธ ืึทืึผึดืึผึนืฉื ืึฑืืึนืึท ืขึธืฉืึธืืึผ ืึทืึฐื ึทืึผึตื ืฆืึผืจ ืึฐืฉืึปืขึธืชืึนื 32.16 ืึทืงึฐื ึดืึปืืึผ ืึผึฐืึธืจึดืื ืึผึฐืชืึนืขึตืึนืช ืึทืึฐืขึดืืกึปืืึผื 32.17 ืึดืึฐืึผึฐืืึผ ืึทืฉืึผึตืึดืื ืึนื ืึฑืึนืึท ืึฑืึนืึดืื ืึนื ืึฐืึธืขืึผื ืึฒืึธืฉืึดืื ืึดืงึผึธืจึนื ืึผึธืืึผ ืึนื ืฉืึฐืขึธืจืึผื ืึฒืึนืชึตืืึถืื 32.18 ืฆืึผืจ ืึฐืึธืึฐืึธ ืชึผึถืฉืึดื ืึทืชึผึดืฉืึฐืึผึทื ืึตื ืึฐืึนืึฐืึถืึธื'' None | sup>
5.16 Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee.
9.26 And I prayed unto the LORD, and said: โO Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand. 9.27 Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin; 9.28 lest the land whence Thou broughtest us out say: Because the LORD was not able to bring them into the land which He promised unto them, and because He hated them, He hath brought them out to slay them in the wilderness. 9.29 Yet they are Thy people and Thine inheritance, that Thou didst bring out by Thy great power and by Thy outstretched arm.โ
18.9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 18.10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer, 18.11 or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer. 18.12 For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee. 18.13 Thou shalt be whole-hearted with the LORD thy God. 18.14 For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do.
32.8 When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.
32.15 But Jeshurun waxed fat, and kickedโ Thou didst wax fat, thou didst grow thick, thou didst become grossโ And he forsook God who made him, And contemned the Rock of his salvation. 32.16 They roused Him to jealousy with strange gods, With abominations did they provoke Him. 32.17 They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not. 32.18 of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .'' None |
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3. Hebrew Bible, Exodus, 7.10-7.13, 20.4-20.5, 20.12, 22.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Demon / Daimon โข Demons โข Demons, Worship of โข daemons (daimonia) โข daimons โข demons โข demons, โข demons, as farmers โข demons, demonic, evil spirits โข miracles, demonic
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 199; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 43; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 311; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 139, 140; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 311; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 23; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 43, 44; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 264; Stuckenbruck (2007), 1 Enoch 91-108, 403; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 30, 31, 250; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 136
sup>7.11 ืึทืึผึดืงึฐืจึธื ืึผึทืึพืคึผึทืจึฐืขึนื ืึทืึฒืึธืึดืื ืึฐืึทืึฐืึทืฉืึผึฐืคึดืื ืึทืึผึทืขึฒืฉืืึผ ืึทืึพืึตื ืึทืจึฐืึปืึผึตื ืึดืฆึฐืจึทืึดื ืึผึฐืึทืึฒืึตืืึถื ืึผึตืื 7.12 ืึทืึผึทืฉืึฐืึดืืืึผ ืึดืืฉื ืึทืึผึตืืึผ ืึทืึผึดืึฐืืึผ ืึฐืชึทื ึผึดืื ึดื ืึทืึผึดืึฐืึทืข ืึทืึผึตืึพืึทืึฒืจึนื ืึถืชึพืึทืึผึนืชึธืื 7.13 ืึทืึผึถืึฑืึทืง ืึตื ืคึผึทืจึฐืขึนื ืึฐืึนื ืฉืึธืึทืข ืึฒืึตืึถื ืึผึทืึฒืฉืึถืจ ืึผึดืึผึถืจ ืึฐืืึธืื
20.4 ืึนื ืชึทืขึฒืฉืึถืึพืึฐืึธ ืคึถืกึถื ืึฐืึธืึพืชึผึฐืืึผื ึธื ืึฒืฉืึถืจ ืึผึทืฉืึผึธืึทืึดื ืึดืึผึทืขึทื ืึทืึฒืฉืึถืจ ืึผึธืึธืจึถืฅ ืึดืชึผึธึทืึทืช ืึทืึฒืฉืึถืจ ืึผึทืึผึทืึดื ืึดืชึผึทืึทืช ืึธืึธืจึถืฅ 20.5 ืึนืึพืชึดืฉืึฐืชึผึทืึฐืึถื ืึธืึถื ืึฐืึนื ืชึธืขึธืึฐืึตื ืึผึดื ืึธื ึนืึดื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึตื ืงึทื ึผึธื ืคึผึนืงึตื ืขึฒืึบื ืึธืึนืช ืขึทืึพืึผึธื ึดืื ืขึทืึพืฉืึดืึผึตืฉืึดืื ืึฐืขึทืึพืจึดืึผึตืขึดืื ืึฐืฉืึนื ึฐืึธืื
20.12 ืึผึทืึผึตื ืึถืชึพืึธืึดืืึธ ืึฐืึถืชึพืึดืึผึถืึธ ืึฐืึทืขึทื ืึทืึฒืจึดืืึผื ืึธืึถืืึธ ืขึทื ืึธืึฒืึธืึธื ืึฒืฉืึถืจึพืึฐืืึธื ืึฑืึนืึถืืึธ ื ึนืชึตื ืึธืึฐื
22.17 ืึฐืึทืฉืึผึตืคึธื ืึนื ืชึฐืึทืึผึถืื' ' None | sup>
7.10 And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. 7.11 Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts. 7.12 For they cast down every man his rod, and they became serpents; but Aaronโs rod swallowed up their rods. 7.13 And Pharaohโs heart was hardened, and he hearkened not unto them; as the LORD had spoken.
20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
20.12 Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.
22.17 Thou shalt not suffer a sorceress to live.' ' None |
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4. Hebrew Bible, Genesis, 1.1, 1.3, 1.26-1.27, 2.7, 3.1, 3.8, 3.15, 3.20, 6.1-6.4, 7.11, 7.21-7.23, 8.21, 9.3-9.4, 14.20, 22.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Asael, Azael, and similarly named angels/demons โข Daimon โข Demon / Daimon โข Demonic โข Demonic, Temptation โข Demonic/evil/hostile powers โข Demons โข Demons, Origin of โข Demons, adjuration of โข Demons, and Torah study โข Gabriel, demon โข Origen, on demons โข Personal daimon โข Raphael , demon โข Spirit, characterizations as,, angelic or daemonic beings โข Spirits, Demonic/Giants โข Waters, as abode of demons โข Yetzer, demonic โข daemon, daemonic โข daimons โข demons โข demons and food โข demons in Second Temple Judaism โข demons, Christian association with Jews โข demons, Origen on โข demons, and demonic generation โข demons, and fallen angels โข demons, and idolatry โข demons, and pagan gods โข demons, as enemies of Christ โข demons, bodies of air โข demons, demonic โข demons, in the Christian tradition โข demons, in the philosophical tradition โข demons, pagan enslavement to โข demons/demonology โข fall, humans vs demons โข generation, demonic โข healing and medicines, demons, as cause of sickness โข idolatry, as linked to fallen angels and demons โข suriel, demon
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50, 210; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 302; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 256; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 117; Estes (2020), The Tree of Life, 258; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 234; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 200; Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 211; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28, 29, 33; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 160; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 40, 46; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 162; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 154, 180; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 157; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 164, 165, 166; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 30, 66, 116; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 13, 18, 68, 86, 109, 122; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 49, 51, 89, 166, 169, 236, 267; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 145, 188; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 13; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 28; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 12, 13; Stuckenbruck (2007), 1 Enoch 91-108, 97, 99, 387, 668, 669; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 81, 84, 94, 96
sup>
1.1 ืึผึฐืจึตืืฉืึดืืช ืึผึธืจึธื ืึฑืึนืึดืื ืึตืช ืึทืฉืึผึธืึทืึดื ืึฐืึตืช ืึธืึธืจึถืฅื
1.1 ืึทืึผึดืงึฐืจึธื ืึฑืึนืึดืื ืึทืึผึทืึผึธืฉืึธื ืึถืจึถืฅ ืึผืึฐืึดืงึฐืึตื ืึทืึผึทืึดื ืงึธืจึธื ืึทืึผึดืื ืึทืึผึทืจึฐื ืึฑืึนืึดืื ืึผึดืึพืืึนืื
1.3 ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึฐืึดื ืืึนืจ ืึทืึฐืึดืึพืืึนืจื
1.3 ืึผืึฐืึธืึพืึทืึผึทืช ืึธืึธืจึถืฅ ืึผืึฐืึธืึพืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึฐืึนื ืจืึนืึตืฉื ืขึทืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจึพืึผืึน ื ึถืคึถืฉื ืึทืึผึธื ืึถืชึพืึผึธืึพืึถืจึถืง ืขึตืฉืึถื ืึฐืึธืึฐืึธื ืึทืึฐืึดืึพืึตืื
1.26 ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ื ึทืขึฒืฉืึถื ืึธืึธื ืึผึฐืฆึทืึฐืึตื ืึผ ืึผึดืึฐืืึผืชึตื ืึผ ืึฐืึดืจึฐืึผืึผ ืึดืึฐืึทืช ืึทืึผึธื ืึผืึฐืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึทืึผึฐืึตืึธื ืึผืึฐืึธืึพืึธืึธืจึถืฅ ืึผืึฐืึธืึพืึธืจึถืึถืฉื ืึธืจึนืึตืฉื ืขึทืึพืึธืึธืจึถืฅื 1.27 ืึทืึผึดืึฐืจึธื ืึฑืึนืึดืื ืึถืชึพืึธืึธืึธื ืึผึฐืฆึทืึฐืืึน ืึผึฐืฆึถืึถื ืึฑืึนืึดืื ืึผึธืจึธื ืึนืชืึน ืึธืึธืจ ืึผื ึฐืงึตืึธื ืึผึธืจึธื ืึนืชึธืื
2.7 ืึทืึผึดืืฆึถืจ ืึฐืืึธื ืึฑืึนืึดืื ืึถืชึพืึธืึธืึธื ืขึธืคึธืจ ืึดืึพืึธืึฒืึธืึธื ืึทืึผึดืคึผึทื ืึผึฐืึทืคึผึธืื ื ึดืฉืึฐืึทืช ืึทืึผึดืื ืึทืึฐืึดื ืึธืึธืึธื ืึฐื ึถืคึถืฉื ืึทืึผึธืื
3.1 ืึฐืึทื ึผึธืึธืฉื ืึธืึธื ืขึธืจืึผื ืึดืึผึนื ืึทืึผึทืช ืึทืฉืึผึธืึถื ืึฒืฉืึถืจ ืขึธืฉืึธื ืึฐืืึธื ืึฑืึนืึดืื ืึทืึผึนืืึถืจ ืึถืึพืึธืึดืฉืึผึธื ืึทืฃ ืึผึดืึพืึธืึทืจ ืึฑืึนืึดืื ืึนื ืชึนืืึฐืืึผ ืึดืึผึนื ืขึตืฅ ืึทืึผึธืื
3.1 ืึทืึผึนืืึถืจ ืึถืชึพืงึนืึฐืึธ ืฉืึธืึทืขึฐืชึผึดื ืึผึทืึผึธื ืึธืึดืืจึธื ืึผึดืึพืขึตืืจึนื ืึธื ึนืึดื ืึธืึตืึธืึตืื
3.8 ืึทืึผึดืฉืึฐืึฐืขืึผ ืึถืชึพืงืึนื ืึฐืืึธื ืึฑืึนืึดืื ืึดืชึฐืึทืึผึตืึฐ ืึผึทืึผึธื ืึฐืจืึผืึท ืึทืึผืึนื ืึทืึผึดืชึฐืึทืึผึตื ืึธืึธืึธื ืึฐืึดืฉืึฐืชึผืึน ืึดืคึผึฐื ึตื ืึฐืืึธื ืึฑืึนืึดืื ืึผึฐืชืึนืึฐ ืขึตืฅ ืึทืึผึธืื
3.15 ืึฐืึตืืึธื ืึธืฉืึดืืช ืึผึตืื ึฐืึธ ืึผืึตืื ืึธืึดืฉืึผึธื ืึผืึตืื ืึทืจึฐืขึฒืึธ ืึผืึตืื ืึทืจึฐืขึธืึผ ืืึผื ืึฐืฉืืึผืคึฐืึธ ืจึนืืฉื ืึฐืึทืชึผึธื ืชึผึฐืฉืืึผืคึถื ึผืึผ ืขึธืงึตืื' 6.1 ืึทืึฐืึดื ืึผึดืึพืึตืึตื ืึธืึธืึธื ืึธืจึนื ืขึทืึพืคึผึฐื ึตื ืึธืึฒืึธืึธื ืึผืึธื ืึนืช ืึปืึผึฐืืึผ ืึธืึถืื
6.1 ืึทืึผืึนืึถื ื ึนืึท ืฉืึฐืึนืฉืึธื ืึธื ึดืื ืึถืชึพืฉืึตื ืึถืชึพืึธื ืึฐืึถืชึพืึธืคึถืชื 6.2 ืึทืึผึดืจึฐืืึผ ืึฐื ึตืึพืึธืึฑืึนืึดืื ืึถืชึพืึผึฐื ืึนืช ืึธืึธืึธื ืึผึดื ืึนืึนืช ืึตื ึผึธื ืึทืึผึดืงึฐืืึผ ืึธืึถื ื ึธืฉืึดืื ืึดืึผึนื ืึฒืฉืึถืจ ืึผึธืึธืจืึผื 6.2 ืึตืึธืขืึนืฃ ืึฐืึดืื ึตืืึผ ืึผืึดืึพืึทืึผึฐืึตืึธื ืึฐืึดืื ึธืึผ ืึดืึผึนื ืจึถืึถืฉื ืึธืึฒืึธืึธื ืึฐืึดืื ึตืืึผ ืฉืึฐื ึทืึดื ืึดืึผึนื ืึธืึนืืึผ ืึตืึถืืึธ ืึฐืึทืึฒืืึนืชื 6.3 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึนืึพืึธืืึนื ืจืึผืึดื ืึธืึธืึธื ืึฐืขึนืึธื ืึผึฐืฉืึทืึผึทื ืืึผื ืึธืฉืึธืจ ืึฐืึธืืึผ ืึธืึธืื ืึตืึธื ืึฐืขึถืฉืึฐืจึดืื ืฉืึธื ึธืื 6.4 ืึทื ึผึฐืคึดืึดืื ืึธืืึผ ืึธืึธืจึถืฅ ืึผึทืึผึธืึดืื ืึธืึตื ืึฐืึทื ืึทืึฒืจึตืึพืึตื ืึฒืฉืึถืจ ืึธืึนืืึผ ืึผึฐื ึตื ืึธืึฑืึนืึดืื ืึถืึพืึผึฐื ืึนืช ืึธืึธืึธื ืึฐืึธืึฐืืึผ ืึธืึถื ืึตืึผึธื ืึทืึผึดืึผึนืจึดืื ืึฒืฉืึถืจ ืึตืขืึนืึธื ืึทื ึฐืฉืึตื ืึทืฉืึผึตืื
7.11 ืึผึดืฉืึฐื ึทืช ืฉืึตืฉืึพืึตืืึนืช ืฉืึธื ึธื ืึฐืึทืึผึตืึพื ึนืึท ืึผึทืึนืึถืฉื ืึทืฉืึผึตื ึดื ืึผึฐืฉืึดืึฐืขึธืึพืขึธืฉืึธืจ ืืึนื ืึทืึนืึถืฉื ืึผึทืึผืึนื ืึทืึผึถื ื ึดืึฐืงึฐืขืึผ ืึผึธืึพืึทืขึฐืึฐื ึนืช ืชึผึฐืืึนื ืจึทืึผึธื ืึทืึฒืจึปืึผึนืช ืึทืฉืึผึธืึทืึดื ื ึดืคึฐืชึผึธืืึผื
7.21 ืึทืึผึดืึฐืึทืข ืึผึธืึพืึผึธืฉืึธืจ ืึธืจึนืึตืฉื ืขึทืึพืึธืึธืจึถืฅ ืึผึธืขืึนืฃ ืึผืึทืึผึฐืึตืึธื ืึผืึทืึทืึผึธื ืึผืึฐืึธืึพืึทืฉืึผึถืจึถืฅ ืึทืฉืึผึนืจึตืฅ ืขึทืึพืึธืึธืจึถืฅ ืึฐืึนื ืึธืึธืึธืื 7.22 ืึผึนื ืึฒืฉืึถืจ ื ึดืฉืึฐืึทืชึพืจืึผืึท ืึทืึผึดืื ืึผึฐืึทืคึผึธืื ืึดืึผึนื ืึฒืฉืึถืจ ืึผึถืึธืจึธืึธื ืึตืชืึผื 7.23 ืึทืึผึดืึทื ืึถืชึพืึผึธืึพืึทืึฐืงืึผื ืึฒืฉืึถืจ ืขึทืึพืคึผึฐื ึตื ืึธืึฒืึธืึธื ืึตืึธืึธื ืขึทืึพืึผึฐืึตืึธื ืขึทืึพืจึถืึถืฉื ืึฐืขึทืึพืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึทืึผึดืึผึธืืึผ ืึดืึพืึธืึธืจึถืฅ ืึทืึดืฉืึผึธืึถืจ ืึทืึฐึพื ึนืึท ืึทืึฒืฉืึถืจ ืึดืชึผืึน ืึผึทืชึผึตืึธืื
8.21 ืึทืึผึธืจึทื ืึฐืืึธื ืึถืชึพืจึตืืึท ืึทื ึผึดืืึนืึท ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึดืึผืึน ืึนืึพืึนืกึดืฃ ืึฐืงึทืึผึตื ืขืึนื ืึถืชึพืึธืึฒืึธืึธื ืึผึทืขึฒืืึผืจ ืึธืึธืึธื ืึผึดื ืึตืฆึถืจ ืึตื ืึธืึธืึธื ืจึทืข ืึดื ึผึฐืขึปืจึธืื ืึฐืึนืึพืึนืกึดืฃ ืขืึนื ืึฐืึทืึผืึนืช ืึถืชึพืึผึธืึพืึทื ืึผึทืึฒืฉืึถืจ ืขึธืฉืึดืืชึดืื
9.3 ืึผึธืึพืจึถืึถืฉื ืึฒืฉืึถืจ ืืึผืึพืึทื ืึธืึถื ืึดืึฐืึถื ืึฐืึธืึฐืึธื ืึผึฐืึถืจึถืง ืขึตืฉืึถื ื ึธืชึทืชึผึดื ืึธืึถื ืึถืชึพืึผึนืื 9.4 ืึทืึฐึพืึผึธืฉืึธืจ ืึผึฐื ึทืคึฐืฉืืึน ืึธืืึน ืึนื ืชึนืืึตืืึผื
22.1 ืึทืึฐืึดื ืึทืึทืจ ืึทืึผึฐืึธืจึดืื ืึธืึตืึผึถื ืึฐืึธืึฑืึนืึดืื ื ึดืกึผึธื ืึถืชึพืึทืึฐืจึธืึธื ืึทืึผึนืืึถืจ ืึตืึธืื ืึทืึฐืจึธืึธื ืึทืึผึนืืึถืจ ืึดื ึผึตื ึดืื
22.1 ืึทืึผึดืฉืึฐืึทื ืึทืึฐืจึธืึธื ืึถืชึพืึธืืึน ืึทืึผึดืงึผึทื ืึถืชึพืึทืึผึทืึฒืึถืึถืช ืึดืฉืึฐืึนื ืึถืชึพืึผึฐื ืึนื'' None | sup>
1.1 In the beginning God created the heaven and the earth.
1.3 And God said: โLet there be light.โ And there was light.
1.26 And God said: โLet us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.โ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
3.1 Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: โYea, hath God said: Ye shall not eat of any tree of the garden?โ
3.8 And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
3.15 And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.โ
3.20 And the man called his wifeโs name Eve; because she was the mother of all living.
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: โMy spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.โ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
7.11 In the six hundredth year of Noahโs life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.
7.21 And all flesh perished that moved upon the earth, both fowl, and cattle, and beast, and every swarming thing that swarmeth upon the earth, and every man; 7.22 all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died. 7.23 And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven; and they were blotted out from the earth; and Noah only was left, and they that were with him in the ark.
8.21 And the LORD smelled the sweet savour; and the LORD said in His heart: โI will not again curse the ground any more for manโs sake; for the imagination of manโs heart is evil from his youth; neither will I again smite any more every thing living, as I have done.
9.3 Every moving thing that liveth shall be for food for you; as the green herb have I given you all. 9.4 Only flesh with the life thereof, which is the blood thereof, shall ye not eat.
14.20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.โ And he gave him a tenth of all.
22.1 And it came to pass after these things, that God did prove Abraham, and said unto him: โAbrahamโ; and he said: โHere am I.โ' ' None |
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5. Hebrew Bible, Hosea, 6.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Daimon(es) โข demons, demonic, evil spirits
Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 44; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 393
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6.6 ืึผึดื ืึถืกึถื ืึธืคึทืฆึฐืชึผึดื ืึฐืึนืึพืึธืึทื ืึฐืึทืขึทืช ืึฑืึนืึดืื ืึตืขึนืืึนืชื'' None | sup>
6.6 For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.'' None |
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6. Hebrew Bible, Job, 1.6-1.12, 2.1, 5.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Demonic โข Demonic/evil/hostile powers โข Demons โข Demons, in rabbinic literature โข Demons, in the Babylonian Talmud โข daimons โข demon, demonology โข demons, demonic, evil spirits
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 79, 241; Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 214; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 58; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 161; Stuckenbruck (2007), 1 Enoch 91-108, 387; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 100
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1.6 ืึทืึฐืึดื ืึทืึผืึนื ืึทืึผึธืึนืืึผ ืึผึฐื ึตื ืึธืึฑืึนืึดืื ืึฐืึดืชึฐืึทืฆึผึตื ืขึทืึพืึฐืืึธื ืึทืึผึธืืึนื ืึทืึพืึทืฉืึผึธืึธื ืึผึฐืชืึนืึธืื 1.7 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึทืฉืึผึธืึธื ืึตืึทืึดื ืชึผึธืึนื ืึทืึผึทืขึทื ืึทืฉืึผึธืึธื ืึถืชึพืึฐืืึธื ืึทืึผึนืืึทืจ ืึดืฉืึผืึผื ืึผึธืึธืจึถืฅ ืึผืึตืึดืชึฐืึทืึผึตืึฐ ืึผึธืึผื 1.8 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึทืฉืึผึธืึธื ืึฒืฉืึทืึฐืชึผึธ ืึดืึผึฐืึธ ืขึทืึพืขึทืึฐืึผึดื ืึดืึผืึนื ืึผึดื ืึตืื ืึผึธืึนืืึผ ืึผึธืึธืจึถืฅ ืึดืืฉื ืชึผึธื ืึฐืึธืฉืึธืจ ืึฐืจึตื ืึฑืึนืึดืื ืึฐืกึธืจ ืึตืจึธืขื 1.9 ืึทืึผึทืขึทื ืึทืฉืึผึธืึธื ืึถืชึพืึฐืืึธื ืึทืึผึนืืึทืจ ืึทืึดื ึผึธื ืึธืจึตื ืึดืึผืึนื ืึฑืึนืึดืืื' '1.11 ืึฐืืึผืึธื ืฉืึฐืึทืึพื ึธื ืึธืึฐืึธ ืึฐืึทืข ืึผึฐืึธืึพืึฒืฉืึถืจึพืืึน ืึดืึพืึนื ืขึทืึพืคึผึธื ึถืืึธ ืึฐืึธืจึฒืึถืึผึธื 1.12 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึทืฉืึผึธืึธื ืึดื ึผึตื ืึธืึพืึฒืฉืึถืจึพืืึน ืึผึฐืึธืึถืึธ ืจึทืง ืึตืึธืื ืึทืึพืชึผึดืฉืึฐืึทื ืึธืึถืึธ ืึทืึผึตืฆึตื ืึทืฉืึผึธืึธื ืึตืขึดื ืคึผึฐื ึตื ืึฐืืึธืื
2.1 ืึทืึฐืึดื ืึทืึผืึนื ืึทืึผึธืึนืืึผ ืึผึฐื ึตื ืึธืึฑืึนืึดืื ืึฐืึดืชึฐืึทืฆึผึตื ืขึทืึพืึฐืืึธื ืึทืึผึธืืึนื ืึทืึพืึทืฉืึผึธืึธื ืึผึฐืชึนืึธื ืึฐืึดืชึฐืึทืฆึผึตื ืขึทืึพืึฐืืึธืื
2.1 ืึทืึผึนืืึถืจ ืึตืึถืืึธ ืึผึฐืึทืึผึตืจ ืึทืึทืช ืึทื ึผึฐืึธืืึนืช ืชึผึฐืึทืึผึตืจึดื ืึผึทื ืึถืชึพืึทืึผืึนื ื ึฐืงึทืึผึตื ืึตืึตืช ืึธืึฑืึนืึดืื ืึฐืึถืชึพืึธืจึธืข ืึนื ื ึฐืงึทืึผึตื ืึผึฐืึธืึพืึนืืช ืึนืึพืึธืึธื ืึดืึผืึนื ืึผึดืฉืึฐืคึธืชึธืืื
5.1 ืึทื ึผึนืชึตื ืึธืึธืจ ืขึทืึพืคึผึฐื ึตืึพืึธืจึถืฅ ืึฐืฉืึนืึตืึท ืึทืึดื ืขึทืึพืคึผึฐื ึตื ืืึผืฆืึนืชื5.1 ืงึฐืจึธืึพื ึธื ืึฒืึตืฉื ืขืึนื ึถืึผึธ ืึฐืึถืึพืึดื ืึดืงึผึฐืึนืฉืึดืื ืชึผึดืคึฐื ึถืื ' None | sup>
1.6 Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them. 1.7 And the LORD said unto Satan: โWhence comest thou?โ Then Satan answered the LORD, and said: โFrom going to and fro in the earth, and from walking up and down in it.โ 1.8 And the LORD said unto Satan: โHast thou considered My servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil?โ 1.9 Then Satan answered the LORD, and said: โDoth Job fear God for nought? 1.10 Hast not Thou made a hedge about him, and about his house, and about all that he hath, on every side? Thou hast blessed the work of his hands, and his possessions are increased in the land. 1.11 But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.โ 1.12 And the LORD said unto Satan: โBehold, all that he hath is in thy power; only upon himself put not forth thy hand.โ So Satan went forth from the presence of the LORD.
2.1 Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
5.1 Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?' ' None |
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7. Hebrew Bible, Leviticus, 17.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Demons โข Idols, As demons โข daimons โข demon/demons โข demons
Found in books: Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 22; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 160; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 246
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17.7 ืึฐืึนืึพืึดืึฐืึผึฐืืึผ ืขืึนื ืึถืชึพืึดืึฐืึตืืึถื ืึทืฉืึผึฐืขึดืืจึดื ืึฒืฉืึถืจ ืึตื ืึนื ึดืื ืึทืึฒืจึตืืึถื ืึปืงึผึทืช ืขืึนืึธื ืชึผึดืึฐืึถืึพืึผึนืืช ืึธืึถื ืึฐืึนืจึนืชึธืื' ' None | sup>
17.7 And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. .' ' None |
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8. Hebrew Bible, Numbers, 5.12-5.28, 6.2-6.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Demons โข demon/demons โข demons โข demons and food โข demons in second- and third-century texts
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 248; Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 22; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 82; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 32; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 105
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5.12 ืึผึทืึผึตืจ ืึถืึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึฐืึธืึทืจึฐืชึผึธ ืึฒืึตืึถื ืึดืืฉื ืึดืืฉื ืึผึดืึพืชึดืฉืึฐืึถื ืึดืฉืึฐืชึผืึน ืึผืึธืขึฒืึธื ืืึน ืึธืขึทืื 5.13 ืึฐืฉืึธืึทื ืึดืืฉื ืึนืชึธืึผ ืฉืึดืึฐืึทืชึพืึถืจึทืข ืึฐื ึถืขึฐืึทื ืึตืขึตืื ึตื ืึดืืฉืึธืึผ ืึฐื ึดืกึฐืชึผึฐืจึธื ืึฐืึดืื ื ึดืึฐืึธืึธื ืึฐืขึตื ืึตืื ืึผึธืึผ ืึฐืึดืื ืึนื ื ึดืชึฐืคึผึธืฉืึธืื 5.14 ืึฐืขึธืึทืจ ืขึธืึธืื ืจืึผืึทึพืงึดื ึฐืึธื ืึฐืงึดื ึผึตื ืึถืชึพืึดืฉืึฐืชึผืึน ืึฐืึดืื ื ึดืึฐืึธืึธื ืืึนึพืขึธืึทืจ ืขึธืึธืื ืจืึผืึทึพืงึดื ึฐืึธื ืึฐืงึดื ึผึตื ืึถืชึพืึดืฉืึฐืชึผืึน ืึฐืึดืื ืึนื ื ึดืึฐืึธืึธืื 5.15 ืึฐืึตืึดืื ืึธืึดืืฉื ืึถืชึพืึดืฉืึฐืชึผืึน ืึถืึพืึทืึผึนืึตื ืึฐืึตืึดืื ืึถืชึพืงึธืจึฐืึผึธื ึธืึผ ืขึธืึถืืึธ ืขึฒืฉืึดืืจึดืช ืึธืึตืืคึธื ืงึถืึทื ืฉืึฐืขึนืจึดืื ืึนืึพืึดืฆึนืง ืขึธืึธืื ืฉืึถืึถื ืึฐืึนืึพืึดืชึผึตื ืขึธืึธืื ืึฐืึนื ึธื ืึผึดืึพืึดื ึฐืึทืช ืงึฐื ึธืึนืช ืืึผื ืึดื ึฐืึทืช ืึดืึผึธืจืึนื ืึทืึฐืึผึถืจึถืช ืขึธืึบืื 5.16 ืึฐืึดืงึฐืจึดืื ืึนืชึธืึผ ืึทืึผึนืึตื ืึฐืึถืขึฑืึดืึธืึผ ืึดืคึฐื ึตื ืึฐืืึธืื 5.17 ืึฐืึธืงึทื ืึทืึผึนืึตื ืึทืึดื ืงึฐืึนืฉืึดืื ืึผึดืึฐืึดืึพืึธืจึถืฉื ืึผืึดืึพืึถืขึธืคึธืจ ืึฒืฉืึถืจ ืึดืึฐืึถื ืึผึฐืงึทืจึฐืงึทืข ืึทืึผึดืฉืึฐืึผึธื ืึดืงึผึทื ืึทืึผึนืึตื ืึฐื ึธืชึทื ืึถืึพืึทืึผึธืึดืื 5.18 ืึฐืึถืขึฑืึดืื ืึทืึผึนืึตื ืึถืชึพืึธืึดืฉืึผึธื ืึดืคึฐื ึตื ืึฐืืึธื ืึผืคึธืจึทืข ืึถืชึพืจึนืืฉื ืึธืึดืฉืึผึธื ืึฐื ึธืชึทื ืขึทืึพืึผึทืคึผึถืืึธ ืึตืช ืึดื ึฐืึทืช ืึทืึผึดืึผึธืจืึนื ืึดื ึฐืึทืช ืงึฐื ึธืึนืช ืึดืื ืึผืึฐืึทื ืึทืึผึนืึตื ืึดืึฐืืึผ ืึตื ืึทืึผึธืจึดืื ืึทืึฐืึธืจึฒืจึดืืื 5.19 ืึฐืึดืฉืึฐืึผึดืืขึท ืึนืชึธืึผ ืึทืึผึนืึตื ืึฐืึธืึทืจ ืึถืึพืึธืึดืฉืึผึธื ืึดืึพืึนื ืฉืึธืึทื ืึดืืฉื ืึนืชึธืึฐ ืึฐืึดืึพืึนื ืฉืึธืึดืืช ืึปืึฐืึธื ืชึผึทืึทืช ืึดืืฉืึตืึฐ ืึดื ึผึธืงึดื ืึดืึผึตื ืึทืึผึธืจึดืื ืึทืึฐืึธืจึฒืจึดืื ืึธืึตืึผึถืื' '5.21 ืึฐืึดืฉืึฐืึผึดืืขึท ืึทืึผึนืึตื ืึถืชึพืึธืึดืฉืึผึธื ืึผึดืฉืึฐืึปืขึทืช ืึธืึธืึธื ืึฐืึธืึทืจ ืึทืึผึนืึตื ืึธืึดืฉืึผึธื ืึดืชึผึตื ืึฐืืึธื ืืึนืชึธืึฐ ืึฐืึธืึธื ืึฐืึดืฉืึฐืึปืขึธื ืึผึฐืชืึนืึฐ ืขึทืึผึตืึฐ ืึผึฐืชึตืช ืึฐืืึธื ืึถืชึพืึฐืจึตืึตืึฐ ื ึนืคึถืึถืช ืึฐืึถืชึพืึผึดืึฐื ึตืึฐ ืฆึธืึธืื 5.22 ืึผืึธืืึผ ืึทืึผึทืึดื ืึทืึฐืึธืจึฐืจึดืื ืึธืึตืึผึถื ืึผึฐืึตืขึทืึดืึฐ ืึทืฆึฐืึผืึนืช ืึผึถืึถื ืึฐืึทื ึฐืคึผึดื ืึธืจึตืึฐ ืึฐืึธืึฐืจึธื ืึธืึดืฉืึผึธื ืึธืึตื ืึธืึตืื 5.23 ืึฐืึธืชึทื ืึถืชึพืึธืึธืึนืช ืึธืึตืึผึถื ืึทืึผึนืึตื ืึผึทืกึผึตืคึถืจ ืึผืึธืึธื ืึถืึพืึตื ืึทืึผึธืจึดืืื 5.24 ืึฐืึดืฉืึฐืงึธื ืึถืชึพืึธืึดืฉืึผึธื ืึถืชึพืึตื ืึทืึผึธืจึดืื ืึทืึฐืึธืจึฒืจึดืื ืึผืึธืืึผ ืึธืึผ ืึทืึผึทืึดื ืึทืึฐืึธืจึฒืจึดืื ืึฐืึธืจึดืืื 5.25 ืึฐืึธืงึทื ืึทืึผึนืึตื ืึดืึผึทื ืึธืึดืฉืึผึธื ืึตืช ืึดื ึฐืึทืช ืึทืงึผึฐื ึธืึนืช ืึฐืึตื ึดืืฃ ืึถืชึพืึทืึผึดื ึฐืึธื ืึดืคึฐื ึตื ืึฐืืึธื ืึฐืึดืงึฐืจึดืื ืึนืชึธืึผ ืึถืึพืึทืึผึดืึฐืึผึตืึทื 5.26 ืึฐืงึธืึทืฅ ืึทืึผึนืึตื ืึดืึพืึทืึผึดื ึฐืึธื ืึถืชึพืึทืึฐืึผึธืจึธืชึธืึผ ืึฐืึดืงึฐืึดืืจ ืึทืึผึดืึฐืึผึตืึธื ืึฐืึทืึทืจ ืึทืฉืึฐืงึถื ืึถืชึพืึธืึดืฉืึผึธื ืึถืชึพืึทืึผึธืึดืื 5.27 ืึฐืึดืฉืึฐืงึธืึผ ืึถืชึพืึทืึผึทืึดื ืึฐืึธืึฐืชึธื ืึดืึพื ึดืึฐืึฐืึธื ืึทืชึผึดืึฐืขึนื ืึทืขึทื ืึผึฐืึดืืฉืึธืึผ ืึผืึธืืึผ ืึธืึผ ืึทืึผึทืึดื ืึทืึฐืึธืจึฒืจึดืื ืึฐืึธืจึดืื ืึฐืฆึธืึฐืชึธื ืึดืึฐื ึธืึผ ืึฐื ึธืคึฐืึธื ืึฐืจึตืึธืึผ ืึฐืึธืึฐืชึธื ืึธืึดืฉืึผึธื ืึฐืึธืึธื ืึผึฐืงึถืจึถื ืขึทืึผึธืึผื 5.28 ืึฐืึดืึพืึนื ื ึดืึฐืึฐืึธื ืึธืึดืฉืึผึธื ืึผืึฐืึนืจึธื ืึดืื ืึฐื ึดืงึผึฐืชึธื ืึฐื ึดืึฐืจึฐืขึธื ืึธืจึทืขื
6.2 ืึผึทืึผึตืจ ืึถืึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึฐืึธืึทืจึฐืชึผึธ ืึฒืึตืึถื ืึดืืฉื ืืึนึพืึดืฉืึผึธื ืึผึดื ืึทืคึฐืึดื ืึดื ึฐืึผึนืจ ื ึถืึถืจ ื ึธืึดืืจ ืึฐืึทืึผึดืืจ ืึทืืืึธืื
6.2 ืึฐืึตื ึดืืฃ ืืึนืชึธื ืึทืึผึนืึตื ืชึผึฐื ืึผืคึธื ืึดืคึฐื ึตื ืึฐืืึธื ืงึนืึถืฉื ืืึผื ืึทืึผึนืึตื ืขึทื ืึฒืึตื ืึทืชึผึฐื ืึผืคึธื ืึฐืขึทื ืฉืืึนืง ืึทืชึผึฐืจืึผืึธื ืึฐืึทืึทืจ ืึดืฉืึฐืชึผึถื ืึทื ึผึธืึดืืจ ืึธืึดืื 6.3 ืึดืึผึทืึดื ืึฐืฉืึตืึธืจ ืึทืึผึดืืจ ืึนืึถืฅ ืึทืึดื ืึฐืึนืึถืฅ ืฉืึตืึธืจ ืึนื ืึดืฉืึฐืชึผึถื ืึฐืึธืึพืึดืฉืึฐืจึทืช ืขึฒื ึธืึดืื ืึนื ืึดืฉืึฐืชึผึถื ืึทืขึฒื ึธืึดืื ืึทืึดืื ืึดืืึตืฉืึดืื ืึนื ืึนืืึตืื'' None | sup>
5.12 Speak unto the children of Israel, and say unto them: If any manโs wife go aside, and act unfaithfully against him, 5.13 and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act; 5.14 and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled; 5.15 then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance. 5.16 And the priest shall bring her near, and set her before the LORD. 5.17 And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water. 5.18 And the priest shall set the woman before the LORD, and let the hair of the womanโs head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse. 5.19 And the priest shall cause her to swear, and shall say unto the woman: โIf no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse; 5.20 but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husbandโ 5.21 then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the womanโthe LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell; 5.22 and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall awayโ; and the woman shall say: โAmen, Amen.โ 5.23 And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness. 5.24 And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter. 5.25 And the priest shall take the meal-offering of jealousy out of the womanโs hand, and shall wave the meal-offering before the LORD, and bring it unto the altar. 5.26 And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water. 5.27 And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people. 5.28 And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.
6.2 Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD, 6.3 he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried.'' None |
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9. Hebrew Bible, Psalms, 51.8, 51.15, 56.3, 82.6, 90.13, 95.5, 96.5, 106.37, 143.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Asael, Azael, and similarly named angels/demons โข Daemon โข Daemons โข Demon / Daimon โข Demonic โข Demonic, Affliction โข Demons โข Demons, Protection from โข Demons, Worship of โข Idols, As demons โข Spirit, characterizations as, angelic or daemonic being โข Spirit, characterizations as,, angelic or daemonic beings โข Spirits, Demonic/Giants โข Yetzer, demonic โข daemons (daimonia) โข daimons โข demon, demonic โข demon/demons โข demons โข demons and baptism โข demons in Second Temple Judaism โข demons, diseases personified as โข demons, in Apuleius โข demons, in the Dead Sea Scrolls โข exorcism and demons, elite rhetoric on โข exorcism and demons, ritual words
Found in books: Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 10, 21; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 81; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50, 51, 133; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 198; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 288; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 218, 226, 227; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 197; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Levison (2009), Filled with the Spirit, 229; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 47; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 160, 161; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 131, 190; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 145, 146; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 235; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 145; Stuckenbruck (2007), 1 Enoch 91-108, 387, 401, 441, 442; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 68; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 68
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51.8 ืึตืึพืึฑืึถืช ืึธืคึทืฆึฐืชึผึธ ืึทืึผึปืืึนืช ืึผืึฐืกึธืชึปื ืึธืึฐืึธื ืชืึนืึดืืขึตื ึดืื
51.15 ืึฒืึทืึผึฐืึธื ืคึนืฉืึฐืขึดืื ืึผึฐืจึธืึถืืึธ ืึฐืึทืึผึธืึดืื ืึตืึถืืึธ ืึธืฉืืึผืืึผื
56.3 ืฉืึธืึฒืคืึผ ืฉืืึนืจึฐืจึทื ืึผึธืึพืึทืึผืึนื ืึผึดืึพืจึทืึผึดืื ืึนืึฒืึดืื ืึดื ืึธืจืึนืื
82.6 ืึฒ\u200dื ึดืึพืึธืึทืจึฐืชึผึดื ืึฑืึนืึดืื ืึทืชึผึถื ืึผืึฐื ึตื ืขึถืึฐืืึนื ืึผึปืึผึฐืึถืื
90.13 ืฉืืึผืึธื ืึฐืืึธื ืขึทืึพืึธืชึธื ืึฐืึดื ึผึธืึตื ืขึทืึพืขึฒืึธืึถืืึธื
95.5 ืึฒืฉืึถืจึพืืึน ืึทืึผึธื ืึฐืืึผื ืขึธืฉืึธืืึผ ืึฐืึทืึผึถืฉืึถืช ืึธืึธืื ืึธืฆึธืจืึผื
96.5 ืึผึดื ืึผึธืึพืึฑืึนืึตื ืึธืขึทืึผึดืื ืึฑืึดืืึดืื ืึทืืืึธื ืฉืึธืึทืึดื ืขึธืฉืึธืื
106.37 ืึทืึผึดืึฐืึผึฐืืึผ ืึถืชึพืึผึฐื ึตืืึถื ืึฐืึถืชึพืึผึฐื ืึนืชึตืืึถื ืึทืฉืึผึตืึดืืื' ' None | sup>
51.8 Behold, Thou desirest truth in the inward parts; make me, therefore, to know wisdom in mine inmost heart.
51.15 Then will I teach transgressors Thy ways; and sinners shall return unto Thee. .
56.3 They that lie in wait for me would swallow me up all the day; For they are many that fight against me, O Most High,
82.6 I said: Ye are godlike beings, and all of you sons of the Most High.
90.13 Return, O LORD; how long? And let it repent Thee concerning Thy servants.
95.5 The sea is His, and He made it; And His hands formed the dry land.
96.5 For all the gods of the peoples are things of nought; But the LORD made the heavens.
106.37 Yea, they sacrificed their sons and their daughters unto demons,
143.10 Teach me to do Thy will, For Thou art my God; Let Thy good spirit Lead me in an even land.' ' None |
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10. Hebrew Bible, 1 Samuel, 16.14-16.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Demon โข exorcism and demons, David โข exorcism and demons, Solomon โข miracles, angelic vs demonic
Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 123, 124; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 142; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 6
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16.14 ืึฐืจืึผืึท ืึฐืืึธื ืกึธืจึธื ืึตืขึดื ืฉืึธืืึผื ืึผืึดืขึฒืชึทืชึผืึผ ืจืึผืึทึพืจึธืขึธื ืึตืึตืช ืึฐืืึธืื 16.15 ืึทืึผึนืืึฐืจืึผ ืขึทืึฐืึตืึพืฉืึธืืึผื ืึตืึธืื ืึดื ึผึตืึพื ึธื ืจืึผืึทึพืึฑืึนืึดืื ืจึธืขึธื ืึฐืึทืขึดืชึผึถืึธื 16.16 ืึนืืึทืจึพื ึธื ืึฒืึนื ึตื ืึผ ืขึฒืึธืึถืืึธ ืึฐืคึธื ึถืืึธ ืึฐืึทืงึฐืฉืืึผ ืึดืืฉื ืึนืึตืขึท ืึฐื ึทืึผึตื ืึผึทืึผึดื ึผืึนืจ ืึฐืึธืึธื ืึผึดืึฐืืึนืช ืขึธืึถืืึธ ืจืึผืึทึพืึฑืึนืึดืื ืจึธืขึธื ืึฐื ึดืึผึตื ืึผึฐืึธืืึน ืึฐืืึนื ืึธืึฐื 16.17 ืึทืึผึนืืึถืจ ืฉืึธืืึผื ืึถืึพืขึฒืึธืึธืื ืจึฐืืึผึพื ึธื ืึดื ืึดืืฉื ืึตืืึดืื ืึฐื ึทืึผึตื ืึทืึฒืึดืืืึนืชึถื ืึตืึธืื 16.18 ืึทืึผึทืขึทื ืึถืึธื ืึตืึทื ึผึฐืขึธืจึดืื ืึทืึผึนืืึถืจ ืึดื ึผึตื ืจึธืึดืืชึดื ืึผึตื ืึฐืึดืฉืึทื ืึผึตืืช ืึทืึผึทืึฐืึดื ืึนืึตืขึท ื ึทืึผึตื ืึฐืึดืึผืึนืจ ืึทืึดื ืึฐืึดืืฉื ืึดืึฐืึธืึธื ืึผื ึฐืืึนื ืึผึธืึธืจ ืึฐืึดืืฉื ืชึผึนืึทืจ ืึทืืืึธื ืขึดืึผืึนื 16.19 ืึทืึผึดืฉืึฐืึทื ืฉืึธืืึผื ืึทืึฐืึธืึดืื ืึถืึพืึดืฉืึธื ืึทืึผึนืืึถืจ ืฉืึดืึฐืึธื ืึตืึทื ืึถืชึพืึผึธืึดื ืึผึดื ึฐืึธ ืึฒืฉืึถืจ ืึผึทืฆึผึนืืื' '16.21 ืึทืึผึธืึนื ืึธืึดื ืึถืึพืฉืึธืืึผื ืึทืึผึทืขึฒืึนื ืึฐืคึธื ึธืื ืึทืึผึถืึฑืึธืึตืืึผ ืึฐืึนื ืึทืึฐืึดืึพืืึน ื ึนืฉืึตื ืึตืึดืืื 16.22 ืึทืึผึดืฉืึฐืึทื ืฉืึธืืึผื ืึถืึพืึดืฉืึทื ืึตืืึนืจ ืึทืขึฒืึธืึพื ึธื ืึธืึดื ืึฐืคึธื ึทื ืึผึดืึพืึธืฆึธื ืึตื ืึผึฐืขึตืื ึธืื 16.23 ืึฐืึธืึธื ืึผึดืึฐืืึนืช ืจืึผืึทึพืึฑืึนืึดืื ืึถืึพืฉืึธืืึผื ืึฐืึธืงึทื ืึผึธืึดื ืึถืชึพืึทืึผึดื ึผืึนืจ ืึฐื ึดืึผึตื ืึผึฐืึธืืึน ืึฐืจึธืึทื ืึฐืฉืึธืืึผื ืึฐืืึนื ืืึน ืึฐืกึธืจึธื ืึตืขึธืึธืื ืจืึผืึท ืึธืจึธืขึธืื'' None | sup>
16.14 But the spirit of the Lord departed from Shaแพฝul, and an evil spirit from the Lord tormented him. 16.15 And Shaแพฝulโs servants said to him, Behold now, an evil spirit from God is tormenting thee. 16.16 Let our lord now command thy servants, who are before thee, to seek out a man, who knows how to play on the lyre: and it shall come to pass, when the evil spirit from God is upon thee, that he will play with his hand, and thou shalt be well. 16.17 And Shaแพฝul said to his servants, Provide me now a man that can play well, and bring him to me. 16.18 Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaฤฅmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him. 16.19 So Shaแพฝul sent messengers to Yishay, and said, Send me David thy son, who is with the sheep. 16.20 And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Shaแพฝul. 16.21 And David came to Shaแพฝul, and stood before him: and he loved him greatly; and he became his armourbearer. 16.22 And Shaแพฝul sent to Yishay, saying, Let David, I pray thee, stand before me; for he has found favour in my eyes. 16.23 And it came to pass, when the evil spirit from God was upon Shaแพฝul, that David took a lyre, and played with his hand: so Shaแพฝul was refreshed, and was well, and the evil spirit departed from him.'' None |
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11. Hebrew Bible, Isaiah, 6.1-6.2, 13.3, 13.21, 14.29, 27.1, 34.11, 34.14, 63.10-63.14, 65.3, 66.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Babylonian Talmud (Bavli), demons in โข Daemon โข Demons โข Demons, Worship of โข Dฤw, dฤwฤsnฤn, daivadฤna (demon, demon-worshipers, temple of demons) โข Gabriel, demon โข Idols, As demons โข Lilith, demonizing โข Raphael , demon โข Spirit, characterizations as, angelic or daemonic being โข Spirit, characterizations as,, angelic or daemonic beings โข daimons โข demon โข demonic forces โข demons โข demons, demonic, evil spirits โข demons/demonology โข opposition to, to demons โข suriel, demon
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 227; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 41; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Levison (2009), Filled with the Spirit, 229; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 161; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 114; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 44; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 17, 69, 116; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 80, 81, 90; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 185; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 185; Stuckenbruck (2007), 1 Enoch 91-108, 290, 399, 403
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6.1 ืึผึดืฉืึฐื ึทืชึพืืึนืช ืึทืึผึถืึถืึฐ ืขึปืึผึดืึผึธืืึผ ืึธืึถืจึฐืึถื ืึถืชึพืึฒืึนื ึธื ืึนืฉืึตื ืขึทืึพืึผึดืกึผึตื ืจึธื ืึฐื ึดืฉืึผึธื ืึฐืฉืืึผืึธืื ืึฐืึตืึดืื ืึถืชึพืึทืึตืืึธืื
6.1 ืึทืฉืึฐืึตื ืึตืึพืึธืขึธื ืึทืึผึถื ืึฐืึธืึฐื ึธืื ืึทืึฐืึผึตื ืึฐืขึตืื ึธืื ืึธืฉืึทืข ืคึผึถืึพืึดืจึฐืึถื ืึฐืขึตืื ึธืื ืึผืึฐืึธืึฐื ึธืื ืึดืฉืึฐืึธืข ืึผืึฐืึธืืึน ืึธืึดืื ืึธืฉืึธื ืึฐืจึธืคึธื ืืึนื 6.2 ืฉืึฐืจึธืคึดืื ืขึนืึฐืึดืื ืึดืึผึทืขึทื ืืึน ืฉืึตืฉื ืึผึฐื ึธืคึทืึดื ืฉืึตืฉื ืึผึฐื ึธืคึทืึดื ืึฐืึถืึธื ืึผึดืฉืึฐืชึผึทืึดื ืึฐืึทืกึผึถื ืคึธื ึธืื ืึผืึดืฉืึฐืชึผึทืึดื ืึฐืึทืกึผึถื ืจึทืึฐืึธืื ืึผืึดืฉืึฐืชึผึทืึดื ืึฐืขืึนืคึตืฃื
13.21 ืึฐืจึธืึฐืฆืึผึพืฉืึธื ืฆึดืึผึดืื ืึผืึธืึฐืืึผ ืึธืชึผึตืืึถื ืึนืึดืื ืึฐืฉืึธืึฐื ืึผ ืฉืึธื ืึผึฐื ืึนืช ืึทืขึฒื ึธื ืึผืฉืึฐืขึดืืจึดืื ืึฐืจึทืงึผึฐืืึผึพืฉืึธืื
27.1 ืึผึทืึผืึนื ืึทืืึผื ืึดืคึฐืงึนื ืึฐืืึธื ืึผึฐืึทืจึฐืืึน ืึทืงึผึธืฉืึธื ืึฐืึทืึผึฐืืึนืึธื ืึฐืึทืึฒืึธืงึธื ืขึทื ืึดืึฐืึธืชึธื ื ึธืึธืฉื ืึผึธืจึดืึท ืึฐืขึทื ืึดืึฐืึธืชึธื ื ึธืึธืฉื ืขึฒืงึทืึผึธืชืึนื ืึฐืึธืจึทื ืึถืชึพืึทืชึผึทื ึผึดืื ืึฒืฉืึถืจ ืึผึทืึผึธืื
27.1 ืึผึดื ืขึดืืจ ืึผึฐืฆืึผืจึธื ืึผึธืึธื ื ึธืึถื ืึฐืฉืึปืึผึธื ืึฐื ึถืขึฑืึธื ืึผึทืึผึดืึฐืึผึธืจ ืฉืึธื ืึดืจึฐืขึถื ืขึตืึถื ืึฐืฉืึธื ืึดืจึฐืึผึธืฅ ืึฐืึดืึผึธื ืกึฐืขึดืคึถืืึธื
34.14 ืึผืคึธืึฐืฉืืึผ ืฆึดืึผึดืื ืึถืชึพืึดืึผึดืื ืึฐืฉืึธืขึดืืจ ืขึทืึพืจึตืขึตืืึผ ืึดืงึฐืจึธื ืึทืึฐึพืฉืึธื ืึดืจึฐืึผึดืืขึธื ืึผึดืืึดืืช ืึผืึธืฆึฐืึธื ืึธืึผ ืึธื ืึนืึทื' '63.11 ืึทืึผึดืึฐืึผึนืจ ืึฐืึตืึพืขืึนืึธื ืึนืฉืึถื ืขึทืึผืึน ืึทืึผึตื ืึทืึผึทืขึฒืึตื ืึดืึผึธื ืึตืช ืจึนืขึตื ืฆึนืื ืึน ืึทืึผึตื ืึทืฉืึผึธื ืึผึฐืงึดืจึฐืึผืึน ืึถืชึพืจืึผืึท ืงึธืึฐืฉืืึนื 63.12 ืืึนืึดืืึฐ ืึดืืึดืื ืึนืฉืึถื ืึฐืจืึนืขึท ืชึผึดืคึฐืึทืจึฐืชึผืึน ืึผืึนืงึตืขึท ืึทืึดื ืึดืคึผึฐื ึตืืึถื ืึทืขึฒืฉืืึนืช ืืึน ืฉืึตื ืขืึนืึธืื 63.13 ืืึนืึดืืึธื ืึผึทืชึผึฐืึนืืึนืช ืึผึทืกึผืึผืก ืึผึทืึผึดืึฐืึผึธืจ ืึนื ืึดืึผึธืฉืึตืืึผื 63.14 ืึผึทืึผึฐืึตืึธื ืึผึทืึผึดืงึฐืขึธื ืชึตืจึตื ืจืึผืึท ืึฐืืึธื ืชึผึฐื ึดืืึถื ึผืึผ ืึผึตื ื ึดืึทืึฐืชึผึธ ืขึทืึผึฐืึธ ืึทืขึฒืฉืืึนืช ืึฐืึธ ืฉืึตื ืชึผึดืคึฐืึธืจึถืชื
65.3 ืึธืขึธื ืึทืึผึทืึฐืขึดืืกึดืื ืืึนืชึดื ืขึทืึพืคึผึธื ึทื ืชึผึธืึดืื ืึนืึฐืึดืื ืึผึทืึผึทื ึผืึนืช ืึผืึฐืงึทืึผึฐืจึดืื ืขึทืึพืึทืึผึฐืึตื ึดืืื
66.3 ืฉืืึนืึตื ืึทืฉืึผืึนืจ ืึทืึผึตืึพืึดืืฉื ืืึนืึตืึท ืึทืฉืึผึถื ืขึนืจึตืฃ ืึผึถืึถื ืึทืขึฒืึตื ืึดื ึฐืึธื ืึผึทืึพืึฒืึดืืจ ืึทืึฐืึผึดืืจ ืึฐืึนื ึธื ืึฐืึธืจึตืึฐ ืึธืึถื ืึผึทืึพืึตืึผึธื ืึผึธืึฒืจืึผ ืึผึฐืึทืจึฐืึตืืึถื ืึผืึฐืฉืึดืงึผืึผืฆึตืืึถื ื ึทืคึฐืฉืึธื ืึธืคึตืฆึธืื'' None | sup>
6.1 In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. 6.2 Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.
13.21 But wild-cats shall lie there; And their houses shall be full of ferrets; And ostriches shall dwell there, And satyrs shall dance there.
27.1 In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.
34.14 And the wild-cats shall meet with the jackals, And the satyr shall cry to his fellow; Yea, the night-monster shall repose there, And shall find her a place of rest.
63.10 But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them. 63.11 Then His people remembered the days of old, the days of Moses: โWhere is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them? 63.12 That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name? 63.13 That led them through the deep, as a horse in the wilderness, without stumbling? 63.14 As the cattle that go down into the valley, the spirit of the LORD caused them to rest; So didst Thou lead Thy people, To make Thyself a glorious name.โ
65.3 A people that provoke Me to My face continually, that sacrifice in gardens, and burn incense upon bricks;
66.3 He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he broke a dogโs neck; He that offereth a meal-offering, as if he offered swineโs blood; he that maketh a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delighteth in their abominations;' ' None |
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12. Hebrew Bible, Jeremiah, 17.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Talmud, use of demons to build the Temple โข demons โข demons and baptism โข demons, subjugation of, by Solomon
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 112, 113
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17.1 ืึฒื ึดื ืึฐืืึธื ืึนืงึตืจ ืึตื ืึผึนืึตื ืึผึฐืึธืืึนืช ืึฐืึธืชึตืช ืึฐืึดืืฉื ืืืจืื ืึผึดืึฐืจึธืึธืื ืึผึดืคึฐืจึดื ืึทืขึฒืึธืึธืืื
17.1 ืึทืึผึทืืช ืึฐืืึผืึธื ืึผึฐืชืึผืึธื ืึผึฐืขึตื ืึผึทืจึฐืึถื ืึผึฐืฆึดืคึผึนืจึถื ืฉืึธืึดืืจ ืึฒืจืึผืฉืึธื ืขึทืึพืืึผืึท ืึดืึผึธื ืึผืึฐืงึทืจึฐื ืึนืช ืึดืึฐืึผึฐืืึนืชึตืืึถืื'' None | sup>
17.1 The sin of Judah is written With a pen of iron, and with the point of a diamond; It is graven upon the tablet of their heart, And upon the horns of your altars.'' None |
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13. Hesiod, Works And Days, 108-193, 240-245 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: โข Daimon โข Demons โข Heraclitus, and daimones โข Idols, As demons โข daemones โข daemons, administer fate โข daemons, guardians and overseers โข daimon โข daimon, Empedoclean โข daimon/daimones โข daimones โข daimones, Heraclitus on โข daimones, and sacrifice โข daimones, in Hesiodic afterlife โข daimones, of Hesiod โข daimones, of Plato โข daimones, of the dead โข daimons โข daimons, โข dead, the, as daimones โข guide, daimonic โข prayers, and daimones โข sacrifices, and daimones โข sanctuaries, and daimones
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25, 31, 33; Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the โOrphicโ Gold Tablets, 93; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 416; Fowler (2014), Plato in the Third Sophistic, 43, 44; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 32; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 89; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 163; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94; Schibli (2002), Hierocles of Alexandria, 342; Wolfsdorf (2020), Early Greek Ethics, 596, 597
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108 แฝกฯ แฝฮผฯฮธฮตฮฝ ฮณฮตฮณฮฌฮฑฯฮน ฮธฮตฮฟแฝถ ฮธฮฝฮทฯฮฟฮฏ ฯสผ แผฮฝฮธฯฯฯฮฟฮน.'109 ฯฯฯฯฮตฮฟฮฝ ฮผแฝฒฮฝ ฯฯฯฯฮนฯฯฮฑ ฮณฮญฮฝฮฟฯ ฮผฮตฯฯฯฯฮฝ แผฮฝฮธฯฯฯฯฮฝ 110 แผฮธฮฌฮฝฮฑฯฮฟฮน ฯฮฟฮฏฮทฯฮฑฮฝ แฝฮปฯฮผฯฮนฮฑ ฮดฯฮผฮฑฯสผ แผฯฮฟฮฝฯฮตฯ. 111 ฮฟแผณ ฮผแฝฒฮฝ แผฯแฝถ ฮฯฯฮฝฮฟฯ
แผฆฯฮฑฮฝ, แฝ
ฯสผ ฮฟแฝฯฮฑฮฝแฟท แผฮผฮฒฮฑฯฮฏฮปฮตฯ
ฮตฮฝยท 112 แฝฅฯฯฮต ฮธฮตฮฟแฝถ ฮดสผ แผฮถฯฮฟฮฝ แผฮบฮทฮดฮญฮฑ ฮธฯ
ฮผแฝธฮฝ แผฯฮฟฮฝฯฮตฯ 113 ฮฝฯฯฯฮนฮฝ แผฯฮตฯ ฯฮต ฯฯฮฝฯฮฝ ฮบฮฑแฝถ แฝฮนฮถฯฮฟฯยท ฮฟแฝฮดฮญ ฯฮน ฮดฮตฮนฮปแฝธฮฝ 114 ฮณแฟฯฮฑฯ แผฯแฟฮฝ, ฮฑแผฐฮตแฝถ ฮดแฝฒ ฯฯฮดฮฑฯ ฮบฮฑแฝถ ฯฮตแฟฯฮฑฯ แฝฮผฮฟแฟฮฟฮน 115 ฯฮญฯฯฮฟฮฝฯสผ แผฮฝ ฮธฮฑฮปฮฏแฟฯฮน ฮบฮฑฮบแฟถฮฝ แผฮบฯฮฟฯฮธฮตฮฝ แผฯฮฌฮฝฯฯฮฝยท 116 ฮธฮฝแฟฯฮบฮฟฮฝ ฮดสผ แฝฅฯฮธสผ แฝฯฮฝแฟณ ฮดฮตฮดฮผฮทฮผฮญฮฝฮฟฮนยท แผฯฮธฮปแฝฐ ฮดแฝฒ ฯฮฌฮฝฯฮฑ 117 ฯฮฟแฟฯฮนฮฝ แผฮทฮฝยท ฮบฮฑฯฯแฝธฮฝ ฮดสผ แผฯฮตฯฮต ฮถฮตฮฏฮดฯฯฮฟฯ แผฯฮฟฯ
ฯฮฑ 118 ฮฑแฝฯฮฟฮผฮฌฯฮท ฯฮฟฮปฮปฯฮฝ ฯฮต ฮบฮฑแฝถ แผฯฮธฮฟฮฝฮฟฮฝยท ฮฟแผณ ฮดสผ แผฮธฮตฮปฮทฮผฮฟแฝถ 119 แผฅฯฯ
ฯฮฟฮน แผฯฮณสผ แผฮฝฮญฮผฮฟฮฝฯฮฟ ฯแฝบฮฝ แผฯฮธฮปฮฟแฟฯฮนฮฝ ฯฮฟฮปฮญฮตฯฯฮนฮฝ. 120 แผฯฮฝฮตฮนฮฟแฝถ ฮผฮฎฮปฮฟฮนฯฮน, ฯฮฏฮปฮฟฮน ฮผฮฑฮบฮฌฯฮตฯฯฮน ฮธฮตฮฟแฟฯฮนฮฝ. 121 ฮฑแฝฯแฝฐฯ แผฯฮตแฝถ ฮดแฝด ฯฮฟแฟฆฯฮฟ ฮณฮญฮฝฮฟฯ ฮบฮฑฯแฝฐ ฮณฮฑแฟสผ แผฮบฮฌฮปฯ
ฯฮต,โ 122 ฯฮฟแฝถ ฮผแฝฒฮฝ ฮดฮฑฮฏฮผฮฟฮฝฮตฯ แผฮณฮฝฮฟแฝถ แผฯฮนฯฮธฯฮฝฮนฮฟฮน ฮบฮฑฮปฮญฮฟฮฝฯฮฑฮน 123 แผฯฮธฮปฮฟฮฏ, แผฮปฮตฮพฮฏฮบฮฑฮบฮฟฮน, ฯฯฮปฮฑฮบฮตฯ ฮธฮฝฮทฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝ, 124 ฮฟแผต แฟฅฮฑ ฯฯ
ฮปฮฌฯฯฮฟฯ
ฯฮฏฮฝ ฯฮต ฮดฮฏฮบฮฑฯ ฮบฮฑแฝถ ฯฯฮญฯฮปฮนฮฑ แผฯฮณฮฑ 125 แผ ฮญฯฮฑ แผฯฯฮฌฮผฮตฮฝฮฟฮน ฯฮฌฮฝฯฮท ฯฮฟฮนฯแฟถฮฝฯฮตฯ แผฯสผ ฮฑแผถฮฑฮฝ, 126 ฯฮปฮฟฯ
ฯฮฟฮดฯฯฮฑฮนยท ฮบฮฑแฝถ ฯฮฟแฟฆฯฮฟ ฮณฮญฯฮฑฯ ฮฒฮฑฯฮนฮปฮฎฮนฮฟฮฝ แผฯฯฮฟฮฝโ, 127 ฮดฮตฯฯฮตฯฮฟฮฝ ฮฑแฝฯฮต ฮณฮญฮฝฮฟฯ ฯฮฟฮปแฝบ ฯฮตฮนฯฯฯฮตฯฮฟฮฝ ฮผฮตฯฯฯฮนฯฮธฮตฮฝ 128 แผฯฮณฯฯฮตฮฟฮฝ ฯฮฟฮฏฮทฯฮฑฮฝ แฝฮปฯฮผฯฮนฮฑ ฮดฯฮผฮฑฯสผ แผฯฮฟฮฝฯฮตฯ, 129 ฯฯฯ
ฯฮญแฟณ ฮฟแฝฯฮต ฯฯ
แฝดฮฝ แผฮฝฮฑฮปฮฏฮณฮบฮนฮฟฮฝ ฮฟแฝฯฮต ฮฝฯฮทฮผฮฑ. 130 แผฮปฮปสผ แผฮบฮฑฯแฝธฮฝ ฮผแฝฒฮฝ ฯฮฑแฟฯ แผฯฮตฮฑ ฯฮฑฯแฝฐ ฮผฮทฯฮญฯฮน ฮบฮตฮดฮฝแฟ 131 แผฯฯฮญฯฮตฯสผ แผฯฮฌฮปฮปฯฮฝ, ฮผฮญฮณฮฑ ฮฝฮฎฯฮนฮฟฯ, แพง แผฮฝแฝถ ฮฟแผดฮบแฟณ. 132 แผฮปฮปสผ แฝ
ฯสผ แผฯสผ แผกฮฒฮฎฯฮฑฮน ฯฮต ฮบฮฑแฝถ แผฅฮฒฮทฯ ฮผฮญฯฯฮฟฮฝ แผตฮบฮฟฮนฯฮฟ, 133 ฯฮฑฯ
ฯฮฏฮดฮนฮฟฮฝ ฮถฯฮตฯฮบฮฟฮฝ แผฯแฝถ ฯฯฯฮฝฮฟฮฝ, แผฮปฮณฮตสผ แผฯฮฟฮฝฯฮตฯ 134 แผฯฯฮฑฮดฮฏแฟฯยท แฝฮฒฯฮนฮฝ ฮณแฝฐฯ แผฯฮฌฯฮธฮฑฮปฮฟฮฝ ฮฟแฝฮบ แผฮดฯฮฝฮฑฮฝฯฮฟ 135 แผฮปฮปฮฎฮปฯฮฝ แผฯฮญฯฮตฮนฮฝ, ฮฟแฝฮดสผ แผฮธฮฑฮฝฮฌฯฮฟฯ
ฯ ฮธฮตฯฮฑฯฮตฯฮตฮนฮฝ 136 แผคฮธฮตฮปฮฟฮฝ ฮฟแฝฮดสผ แผฯฮดฮตฮนฮฝ ฮผฮฑฮบฮฌฯฯฮฝ แผฑฮตฯฮฟแฟฯ แผฯแฝถ ฮฒฯฮผฮฟแฟฯ, 137 แผฃ ฮธฮญฮผฮนฯ แผฮฝฮธฯฯฯฮฟฮนฯ ฮบฮฑฯแฝฐ แผคฮธฮตฮฑ. ฯฮฟแฝบฯ ฮผแฝฒฮฝ แผฯฮตฮนฯฮฑ 138 ฮฮตแฝบฯ ฮฯฮฟฮฝฮฏฮดฮทฯ แผฮบฯฯ
ฯฮต ฯฮฟฮปฮฟฯฮผฮตฮฝฮฟฯ, ฮฟแฝฮฝฮตฮบฮฑ ฯฮนฮผแฝฐฯ 139 ฮฟแฝฮบ แผฮดฮนฮดฮฟฮฝ ฮผฮฑฮบฮฌฯฮตฯฯฮน ฮธฮตฮฟแฟฯ, ฮฟแผณ แฝฮปฯ
ฮผฯฮฟฮฝ แผฯฮฟฯ
ฯฮนฮฝ. 140 ฮฑแฝฯแฝฐฯ แผฯฮตแฝถ ฮบฮฑแฝถ ฯฮฟแฟฆฯฮฟ ฮณฮญฮฝฮฟฯ ฮบฮฑฯแฝฐ ฮณฮฑแฟสผ แผฮบฮฌฮปฯ
ฯฮต,โ 141 ฯฮฟแฝถ ฮผแฝฒฮฝ แฝฯฮฟฯฮธฯฮฝฮนฮฟฮน ฮผฮฌฮบฮฑฯฮตฯ ฮธฮฝฮทฯฮฟแฟฯ ฮบฮฑฮปฮญฮฟฮฝฯฮฑฮน, 142 ฮดฮตฯฯฮตฯฮฟฮน, แผฮปฮปสผ แผฮผฯฮทฯ ฯฮนฮผแฝด ฮบฮฑแฝถ ฯฮฟแฟฯฮนฮฝ แฝฯฮทฮดฮตแฟโ, 143 ฮฮตแฝบฯ ฮดแฝฒ ฯฮฑฯแฝดฯ ฯฯฮฏฯฮฟฮฝ แผฮปฮปฮฟ ฮณฮญฮฝฮฟฯ ฮผฮตฯฯฯฯฮฝ แผฮฝฮธฯฯฯฯฮฝ 144 ฯฮฌฮปฮบฮตฮนฮฟฮฝ ฯฮฟฮฏฮทฯสผ, ฮฟแฝฮบ แผฯฮณฯ
ฯฮญแฟณ ฮฟแฝฮดแฝฒฮฝ แฝฮผฮฟแฟฮฟฮฝ, 145 แผฮบ ฮผฮตฮปฮนแพถฮฝ, ฮดฮตฮนฮฝฯฮฝ ฯฮต ฮบฮฑแฝถ แฝฮฒฯฮนฮผฮฟฮฝยท ฮฟแผทฯฮนฮฝ แผฯฮทฮฟฯ 146 แผฯฮณสผ แผฮผฮตฮปฮตฮฝ ฯฯฮฟฮฝฯฮตฮฝฯฮฑ ฮบฮฑแฝถ แฝฮฒฯฮนฮตฯยท ฮฟแฝฮดฮญ ฯฮน ฯแฟฯฮฟฮฝ 147 แผคฯฮธฮนฮฟฮฝ, แผฮปฮปสผ แผฮดฮฌฮผฮฑฮฝฯฮฟฯ แผฯฮฟฮฝ ฮบฯฮฑฯฮตฯฯฯฯฮฟฮฝฮฑ ฮธฯ
ฮผฯฮฝ, 148 แผฯฮปฮฑฯฯฮฟฮนยท ฮผฮตฮณฮฌฮปฮท ฮดแฝฒ ฮฒฮฏฮท ฮบฮฑแฝถ ฯฮตแฟฯฮตฯ แผฮฑฯฯฮฟฮน 149 แผฮพ แฝคฮผฯฮฝ แผฯฮญฯฯ
ฮบฮฟฮฝ แผฯแฝถ ฯฯฮนฮฒฮฑฯฮฟแฟฯฮน ฮผฮญฮปฮตฯฯฮนฮฝ. 150 แฝงฮฝ ฮดสผ แผฆฮฝ ฯฮฌฮปฮบฮตฮฑ ฮผแฝฒฮฝ ฯฮตฯฯฮตฮฑ, ฯฮฌฮปฮบฮตฮฟฮน ฮดฮญ ฯฮต ฮฟแผถฮบฮฟฮน 151 ฯฮฑฮปฮบแฟท ฮดสผ ฮตแผฐฯฮณฮฌฮถฮฟฮฝฯฮฟยท ฮผฮญฮปฮฑฯ ฮดสผ ฮฟแฝฮบ แผฯฮบฮต ฯฮฏฮดฮทฯฮฟฯ. 152 ฮบฮฑแฝถ ฯฮฟแฝถ ฮผแฝฒฮฝ ฯฮตฮฏฯฮตฯฯฮนฮฝ แฝฯฮฟ ฯฯฮตฯฮญฯแฟฯฮน ฮดฮฑฮผฮญฮฝฯฮตฯ 153 ฮฒแฟฯฮฑฮฝ แผฯ ฮตแฝฯฯฮตฮฝฯฮฑ ฮดฯฮผฮฟฮฝ ฮบฯฯ
ฮตฯฮฟแฟฆ ฮฮฏฮดฮฑฮฟ 154 ฮฝฯฮฝฯ
ฮผฮฝฮฟฮนยท ฮธฮฌฮฝฮฑฯฮฟฯ ฮดแฝฒ ฮบฮฑแฝถ แผฮบฯฮฌฮณฮปฮฟฯ
ฯ ฯฮตฯ แผฯฮฝฯฮฑฯ 155 ฮตแผทฮปฮต ฮผฮญฮปฮฑฯ, ฮปฮฑฮผฯฯแฝธฮฝ ฮดสผ แผฮปฮนฯฮฟฮฝ ฯฮฌฮฟฯ แผ ฮตฮปฮฏฮฟฮนฮฟ. 156 ฮฑแฝฯแฝฐฯ แผฯฮตแฝถ ฮบฮฑแฝถ ฯฮฟแฟฆฯฮฟ ฮณฮญฮฝฮฟฯ ฮบฮฑฯแฝฐ ฮณฮฑแฟสผ แผฮบฮฌฮปฯ
ฯฮตฮฝ, 157 ฮฑแฝฯฮนฯ แผฯสผ แผฮปฮปฮฟ ฯฮญฯฮฑฯฯฮฟฮฝ แผฯแฝถ ฯฮธฮฟฮฝแฝถ ฯฮฟฯ
ฮปฯ
ฮฒฮฟฯฮตฮฏฯแฟ 158 ฮฮตแฝบฯ ฮฯฮฟฮฝฮฏฮดฮทฯ ฯฮฟฮฏฮทฯฮต, ฮดฮนฮบฮฑฮนฯฯฮตฯฮฟฮฝ ฮบฮฑแฝถ แผฯฮตฮนฮฟฮฝ, 159 แผฮฝฮดฯแฟถฮฝ แผกฯฯฯฮฝ ฮธฮตแฟฮฟฮฝ ฮณฮญฮฝฮฟฯ, ฮฟแผณ ฮบฮฑฮปฮญฮฟฮฝฯฮฑฮน 160 แผกฮผฮฏฮธฮตฮฟฮน, ฯฯฮฟฯฮญฯฮท ฮณฮตฮฝฮตแฝด ฮบฮฑฯสผ แผฯฮตฮฏฯฮฟฮฝฮฑ ฮณฮฑแฟฮฑฮฝ. 161 ฮบฮฑแฝถ ฯฮฟแฝบฯ ฮผแฝฒฮฝ ฯฯฮปฮตฮผฯฯ ฯฮต ฮบฮฑฮบแฝธฯ ฮบฮฑแฝถ ฯฯฮปฮฟฯฮนฯ ฮฑแผฐฮฝฮฎ, 162 ฯฮฟแฝบฯ ฮผแฝฒฮฝ แฝฯสผ แผฯฯฮฑฯฯฮปแฟณ ฮฮฎฮฒแฟ, ฮฮฑฮดฮผฮทฮฏฮดฮน ฮณฮฑฮฏแฟ, 163 แฝคฮปฮตฯฮต ฮผฮฑฯฮฝฮฑฮผฮญฮฝฮฟฯ
ฯ ฮผฮฎฮปฯฮฝ แผฮฝฮตฮบสผ ฮแผฐฮดฮนฯฯฮดฮฑฮฟ, 164 ฯฮฟแฝบฯ ฮดแฝฒ ฮบฮฑแฝถ แผฮฝ ฮฝฮฎฮตฯฯฮนฮฝ แฝฯแฝฒฯ ฮผฮญฮณฮฑ ฮปฮฑแฟฯฮผฮฑ ฮธฮฑฮปฮฌฯฯฮทฯ 165 แผฯ ฮคฯฮฟฮฏฮทฮฝ แผฮณฮฑฮณแฝผฮฝ แผฮปฮญฮฝฮทฯ แผฮฝฮตฮบสผ แผ ฯ
ฮบฯฮผฮฟฮนฮฟ. 166 แผฮฝฮธสผ แผคฯฮฟฮน ฯฮฟแฝบฯ ฮผแฝฒฮฝ ฮธฮฑฮฝฮฌฯฮฟฯ
ฯฮญฮปฮฟฯ แผฮผฯฮตฮบฮฌฮปฯ
ฯฮต, 167 ฯฮฟแฟฯ ฮดแฝฒ ฮดฮฏฯสผ แผฮฝฮธฯฯฯฯฮฝ ฮฒฮฏฮฟฯฮฟฮฝ ฮบฮฑแฝถ แผคฮธฮตสผ แฝฯฮฌฯฯฮฑฯ 168 ฮฮตแฝบฯ ฮฯฮฟฮฝฮฏฮดฮทฯ ฮบฮฑฯฮญฮฝฮฑฯฯฮต ฯฮฑฯแฝดฯ แผฯ ฯฮตฮฏฯฮฑฯฮฑ ฮณฮฑฮฏฮทฯ. 169 ฮ ฮญฮผฯฯฮฟฮฝ ฮดสผ ฮฑแฝฯฮนฯ แผฯสผ แผ ฮปฮปฮฟ ฮณฮญฮฝฮฟฯ ฮธแฟฮบสผ ฮตแฝฯฯฮฟฯฮฑ ฮฮตแฝบฯ 169 แผฮฝฮดฯแฟถฮฝ, ฮฟแผณ ฮณฮตฮณฮฌฮฑฯฮนฮฝ แผฯแฝถ ฯฮธฮฟฮฝแฝถ ฯฮฟฯ
ฮปฯ
ฮฒฮฟฯฮตฮฏฯแฟ. 169 ฯฮฟแฟฯฮน ฮดสผ แฝฮผแฟถฯ ฮฝ ฮตฮฌฯฮฟฮนฯ ฯฮนฮผแฝด ฮบฮฑแฝถ ฮบแฟฆฮดฮฟฯ แฝฯฮทฮดฮตแฟ. 169 ฯฮฟแฟฆ ฮณแฝฐฯ ฮดฮตฯฮผแฝธ ฮฝ แผฮปฯ
ฯฮต ฯฮฑ ฯแฝดฯ แผฮฝฮดฯแฟถฮฝ ฯฮต ฮธฮตแฟถฮฝ ฯฮต. 169 ฯฮทฮปฮฟแฟฆ แผฯสผ แผฮธฮฑฮฝฮฌฯฯฮฝยท ฯฮฟแฟฯฮนฮฝ ฮฯฯฮฝฮฟฯ แผฮผฮฒฮฑฯฮนฮปฮตฯฮตฮน. 170 ฮบฮฑแฝถ ฯฮฟแฝถ ฮผแฝฒฮฝ ฮฝฮฑฮฏฮฟฯ
ฯฮนฮฝ แผฮบฮทฮดฮญฮฑ ฮธฯ
ฮผแฝธฮฝ แผฯฮฟฮฝฯฮตฯ 171 แผฮฝ ฮผฮฑฮบฮฌฯฯฮฝ ฮฝฮฎฯฮฟฮนฯฮน ฯฮฑฯสผ แฝจฮบฮตฮฑฮฝแฝธฮฝ ฮฒฮฑฮธฯ
ฮดฮฏฮฝฮทฮฝ, 172 แฝฮปฮฒฮนฮฟฮน แผฅฯฯฮตฯ, ฯฮฟแฟฯฮนฮฝ ฮผฮตฮปฮนฮทฮดฮญฮฑ ฮบฮฑฯฯแฝธฮฝ 173 ฯฯแฝถฯ แผฯฮตฮฟฯ ฮธฮฌฮปฮปฮฟฮฝฯฮฑ ฯฮญฯฮตฮน ฮถฮตฮฏฮดฯฯฮฟฯ แผฯฮฟฯ
ฯฮฑ. 174 ฮผฮทฮบฮญฯสผ แผฯฮตฮนฯสผ แฝคฯฮตฮปฮปฮฟฮฝ แผฮณแฝผ ฯฮญฮผฯฯฮฟฮนฯฮน ฮผฮตฯฮตแฟฮฝฮฑฮน 175 แผฮฝฮดฯฮฌฯฮนฮฝ, แผฮปฮปสผ แผข ฯฯฯฯฮธฮต ฮธฮฑฮฝฮตแฟฮฝ แผข แผฯฮตฮนฯฮฑ ฮณฮตฮฝฮญฯฮธฮฑฮน. 176 ฮฝแฟฆฮฝ ฮณแฝฐฯ ฮดแฝด ฮณฮญฮฝฮฟฯ แผฯฯแฝถ ฯฮนฮดฮฎฯฮตฮฟฮฝยท ฮฟแฝฮดฮญ ฯฮฟฯสผ แผฆฮผฮฑฯ 177 ฯฮฑฯฮฟฮฝฯฮฑฮน ฮบฮฑฮผฮฌฯฮฟฯ
ฮบฮฑแฝถ แฝฮนฮถฯฮฟฯ, ฮฟแฝฮดฮญ ฯฮน ฮฝฯฮบฯฯฯ 178 ฯฮธฮตฮนฯฯฮผฮตฮฝฮฟฮน. ฯฮฑฮปฮตฯแฝฐฯ ฮดแฝฒ ฮธฮตฮฟแฝถ ฮดฯฯฮฟฯ
ฯฮน ฮผฮตฯฮฏฮผฮฝฮฑฯยท 179 แผฮปฮปสผ แผฮผฯฮทฯ ฮบฮฑแฝถ ฯฮฟแฟฯฮน ฮผฮตฮผฮตฮฏฮพฮตฯฮฑฮน แผฯฮธฮปแฝฐ ฮบฮฑฮบฮฟแฟฯฮนฮฝ. 180 ฮฮตแฝบฯ ฮดสผ แฝฮปฮญฯฮตฮน ฮบฮฑแฝถ ฯฮฟแฟฆฯฮฟ ฮณฮญฮฝฮฟฯ ฮผฮตฯฯฯฯฮฝ แผฮฝฮธฯฯฯฯฮฝ, 181 ฮตแฝฯสผ แผฮฝ ฮณฮตฮนฮฝฯฮผฮตฮฝฮฟฮน ฯฮฟฮปฮนฮฟฮบฯฯฯฮฑฯฮฟฮน ฯฮตฮปฮญฮธฯฯฮนฮฝ. 182 ฮฟแฝฮดแฝฒ ฯฮฑฯแฝดฯ ฯฮฑฮฏฮดฮตฯฯฮนฮฝ แฝฮผฮฟฮฏฮนฮฟฯ ฮฟแฝฮดฮญ ฯฮน ฯฮฑแฟฮดฮตฯ, 183 ฮฟแฝฮดแฝฒ ฮพฮตแฟฮฝฮฟฯ ฮพฮตฮนฮฝฮฟฮดฯฮบแฟณ ฮบฮฑแฝถ แผฯฮฑแฟฯฮฟฯ แผฯฮฑฮฏฯแฟณ, 184 ฮฟแฝฮดแฝฒ ฮบฮฑฯฮฏฮณฮฝฮทฯฮฟฯ ฯฮฏฮปฮฟฯ แผฯฯฮตฯฮฑฮน, แฝกฯ ฯแฝธ ฯฮฌฯฮฟฯ ฯฮตฯ. 185 ฮฑแผถฯฮฑ ฮดแฝฒ ฮณฮทฯฮฌฯฮบฮฟฮฝฯฮฑฯ แผฯฮนฮผฮฎฯฮฟฯ
ฯฮน ฯฮฟฮบแฟฮฑฯยท 186 ฮผฮญฮผฯฮฟฮฝฯฮฑฮน ฮดสผ แผฯฮฑ ฯฮฟแฝบฯ ฯฮฑฮปฮตฯฮฟแฟฯ ฮฒฮฌฮถฮฟฮฝฯฮตฯ แผฯฮตฯฯฮน 187 ฯฯฮญฯฮปฮนฮฟฮน ฮฟแฝฮดแฝฒ ฮธฮตแฟถฮฝ แฝฯฮนฮฝ ฮตแผฐฮดฯฯฮตฯยท ฮฟแฝฮดฮญ ฮบฮตฮฝ ฮฟแผต ฮณฮต 188 ฮณฮทฯฮฌฮฝฯฮตฯฯฮน ฯฮฟฮบฮตแฟฆฯฮนฮฝ แผฯแฝธ ฮธฯฮตฯฯฮฎฯฮนฮฑ ฮดฮฟแฟฮตฮฝ 189 ฯฮตฮนฯฮฟฮดฮฏฮบฮฑฮนยท แผฯฮตฯฮฟฯ ฮดสผ แผฯฮญฯฮฟฯ
ฯฯฮปฮนฮฝ แผฮพฮฑฮปฮฑฯฮฌฮพฮตฮน. 190 ฮฟแฝฮดฮญ ฯฮนฯ ฮตแฝฯฯฮบฮฟฯ
ฯฮฌฯฮนฯ แผฯฯฮตฯฮฑฮน ฮฟแฝฯฮต ฮดฮนฮบฮฑฮฏฮฟฯ
191 ฮฟแฝฯสผ แผฮณฮฑฮธฮฟแฟฆ, ฮผแพถฮปฮปฮฟฮฝ ฮดแฝฒ ฮบฮฑฮบแฟถฮฝ แฟฅฮตฮบฯแฟฯฮฑ ฮบฮฑแฝถ แฝฮฒฯฮนฮฝ 192 แผฮฝฮญฯฮตฯ ฮฑแผฐฮฝฮฎฯฮฟฯ
ฯฮนยท ฮดฮฏฮบฮท ฮดสผ แผฮฝ ฯฮตฯฯฮฏ, ฮบฮฑแฝถ ฮฑแผฐฮดแฝผฯ 193 ฮฟแฝฮบ แผฯฯฮฑฮนยท ฮฒฮปฮฌฯฮตฮน ฮดสผ แฝ ฮบฮฑฮบแฝธฯ ฯแฝธฮฝ แผฯฮตฮฏฮฟฮฝฮฑ ฯแฟถฯฮฑ
240 ฯฮฟฮปฮปฮฌฮบฮน ฮบฮฑแฝถ ฮพฯฮผฯฮฑฯฮฑ ฯฯฮปฮนฯ ฮบฮฑฮบฮฟแฟฆ แผฮฝฮดฯแฝธฯ แผฯฮทฯฯฮฑ, 241 แฝ
ฯ ฮบฮตฮฝ แผฮปฮนฯฯฮฑฮฏฮฝแฟ ฮบฮฑแฝถ แผฯฮฌฯฮธฮฑฮปฮฑ ฮผฮทฯฮฑฮฝฮฌฮฑฯฮฑฮน. 242 ฯฮฟแฟฯฮนฮฝ ฮดสผ ฮฟแฝฯฮฑฮฝฯฮธฮตฮฝ ฮผฮญฮณสผ แผฯฮฎฮณฮฑฮณฮต ฯแฟฮผฮฑ ฮฯฮฟฮฝฮฏฯฮฝ 243 ฮปฮนฮผแฝธฮฝ แฝฮผฮฟแฟฆ ฮบฮฑแฝถ ฮปฮฟฮนฮผฯฮฝยท แผฯฮฟฯฮธฮนฮฝฯฮธฮฟฯ
ฯฮน ฮดแฝฒ ฮปฮฑฮฟฮฏ. 244 ฮฟแฝฮดแฝฒ ฮณฯ
ฮฝฮฑแฟฮบฮตฯ ฯฮฏฮบฯฮฟฯ
ฯฮนฮฝ, ฮผฮนฮฝฯฮธฮฟฯ
ฯฮน ฮดแฝฒ ฮฟแผถฮบฮฟฮน 245 ฮฮทฮฝแฝธฯ ฯฯฮฑฮดฮผฮฟฯฯฮฝแฟฯฮนฮฝ แฝฮปฯ
ฮผฯฮฏฮฟฯ
ยท แผฮปฮปฮฟฯฮต ฮดสผ ฮฑแฝฯฮต ' None | sup>
108 There roam among mankind all kinds of ill,'109 Filling both land and sea, while every day 110 Plagues haunt them, which, unwanted, come at night 111 As well, in silence, for Zeus took away 112 Their voice โ it is not possible to fight 113 The will of Zeus. Iโll sketch now skilfully, 114 If you should welcome it, another story: 115 Take it to heart. The selfsame ancestry 116 Embraced both men and gods, who, in their glory 117 High on Olympus first devised a race 118 of gold, existing under Cronusโ reign 119 When he ruled Heaven. There was not a trace 120 of woe among them since they felt no pain; 121 There was no dread old age but, always rude 122 of health, away from grief, they took delight 123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease 127 With all the gods. But when this progeny 128 Was buried underneath the earth โ yet these 129 Live on, land-spirits, holy, pure and blessed, 130 Who guard mankind from evil, watching out 131 For all the laws and heinous deeds, while dressed 132 In misty vapour, roaming all about 133 The land, bestowing wealth, this kingly right 134 Being theirs โ a second race the Olympians made, 135 A silver one, far worse, unlike, in sight 136 And mind, the golden, for a young child stayed, 137 A large bairn, in his motherโs custody, 138 Just playing inside for a hundred years. 139 But when they all reached their maturity, 140 They lived a vapid life, replete with tears, 141 Through foolishness, unable to forbear 142 To brawl, spurning the gods, refusing, too, 143 To sacrifice (a law kept everywhere). 144 Then Zeus, since they would not give gods their due, 145 In rage hid them, as did the earth โ all men 146 Have called the race Gods Subterranean, 147 Second yet honoured still. A third race then 148 Zeus fashioned out of bronze, quite different than 149 The second, with ash spears, both dread and stout; 150 They liked fell warfare and audacity; 151 They ate no corn, encased about 152 With iron, full invincibility 153 In hands, limbs, shoulders, and the arms they plied 154 Were bronze, their houses, too, their tools; they knew 155 of no black iron. Later, when they died 156 It was self-slaughter โ they descended to 157 Chill Hadesโ mouldy house, without a name. 158 Yes, black death took them off, although theyโd been 159 Impetuous, and they the sunโs bright flame 160 Would see no more, nor would this race be seen 161 Themselves, screened by the earth. Cronusโ son then 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave โ of righteous men, 164 Called demigods. It was the race before 165 Our own upon the boundless earth. Foul war 166 And dreadful battles vanquished some of these, 167 While some in Cadmusโ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content 174 And affluent, by the deep-swirling sea. 175 Sweet grain, blooming three times a year, was sent 176 To them by the earth, that gives vitality 177 To all mankind, and Cronus was their lord, 178 Far from the other gods, for Zeus, who reign 179 Over gods and men, had cut away the cord 180 That bound him. Though the lowest race, its gain 181 Were fame and glory. A fifth progeny 182 All-seeing Zeus produced, who populated 183 The fecund earth. I wish I could not be 184 Among them, but instead that Iโd been fated 185 To be born later or be in my grave 186 Already: for it is of iron made. 187 Each day in misery they ever slave, 188 And even in the night they do not fade 189 Away. The gods will give to them great woe 190 But mix good with the bad. Zeus will destroy 191 Them too when babies in their cribs shall grow 192 Grey hair. No bond a father with his boy 193 Shall share, nor guest with host, nor friend with friend โ
240 However, when to both the foreigner 241 And citizen are given judgments fair 242 And honest, children grow in amity, 243 Far-seeing Zeus sends them no dread warfare, 244 And decent men suffer no scarcity 245 of food, no ruin, as they till their field ' None |
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14. Hesiod, Theogony, 783-785, 792-805 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: โข daimon โข daimon, Empedoclean โข daimones
Found in books: Bernabe et al. (2013), Redefining Dionysos, 309; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 196, 204
sup>
783 ฮบฮฑฮฏ แฟฅสผ แฝ
ฯฯฮนฯ ฯฮตฯฮดฮทฯฮฑฮน แฝฮปฯฮผฯฮนฮฑ ฮดฯฮผฮฑฯสผ แผฯฯฮฝฯฯฮฝ,'784 ฮฮตแฝบฯ ฮดฮญ ฯฮต แผพฯฮนฮฝ แผฯฮตฮผฯฮต ฮธฮตแฟถฮฝ ฮผฮญฮณฮฑฮฝ แฝ
ฯฮบฮฟฮฝ แผฮฝฮตแฟฮบฮฑฮน 785 ฯฮทฮปฯฮธฮตฮฝ แผฮฝ ฯฯฯ
ฯฮญแฟ ฯฯฮฟฯฯแฟณ ฯฮฟฮปฯ
ฯฮฝฯ
ฮผฮฟฮฝ แฝฮดฯฯ
792 แผฃ ฮดแฝฒ ฮผฮฏสผ แผฮบ ฯฮญฯฯฮทฯ ฯฯฮฟฯฮญฮตฮน ฮผฮญฮณฮฑ ฯแฟฮผฮฑ ฮธฮตฮฟแฟฯฮนฮฝ. 793 แฝ
ฯ ฮบฮตฮฝ ฯแฝดฮฝ แผฯฮฏฮฟฯฮบฮฟฮฝ แผฯฮฟฮปฮปฮตฮฏฯฮฑฯ แผฯฮฟฮผฯฯฯแฟ 794 แผฮธฮฑฮฝฮฌฯฯฮฝ, ฮฟแผณ แผฯฮฟฯ
ฯฮน ฮบฮฌฯฮท ฮฝฮนฯฯฮตฮฝฯฮฟฯ แฝฮปฯฮผฯฮฟฯ
, 795 ฮบฮตแฟฯฮฑฮน ฮฝฮฎฯ
ฯฮผฮฟฯ ฯฮตฯฮตฮปฮตฯฮผฮญฮฝฮฟฮฝ ฮตแผฐฯ แผฮฝฮนฮฑฯ
ฯฯฮฝยท 796 ฮฟแฝฮดฮญ ฯฮฟฯสผ แผฮผฮฒฯฮฟฯฮฏฮทฯ ฮบฮฑแฝถ ฮฝฮญฮบฯฮฑฯฮฟฯ แผฯฯฮตฯฮฑฮน แผฯฯฮฟฮฝ 797 ฮฒฯฯฯฮนฮฟฯ, แผฮปฮปฮฌ ฯฮต ฮบฮตแฟฯฮฑฮน แผฮฝฮฌฯฮฝฮตฯ
ฯฯฮฟฯ ฮบฮฑแฝถ แผฮฝฮฑฯ
ฮดฮฟฯ 798 ฯฯฯฯฯฮฟแฟฯ แผฮฝ ฮปฮตฯฮญฮตฯฯฮน, ฮบฮฑฮบแฝธฮฝ ฮดฮญ แผ ฮบแฟถฮผฮฑ ฮบฮฑฮปฯฯฯฮตฮน. 799 ฮฑแฝฯแฝฐฯ แผฯฮตแฝถ ฮฝฮฟแฟฆฯฮฟฮฝ ฯฮตฮปฮญฯแฟ ฮผฮญฮณฮฑฮฝ ฮตแผฐฯ แผฮฝฮนฮฑฯ
ฯฯฮฝ, 800 แผฮปฮปฮฟฯ ฮณสผ แผฮพ แผฮปฮปฮฟฯ
ฮดฮญฯฮตฯฮฑฮน ฯฮฑฮปฮตฯฯฯฮตฯฮฟฯ แผฮตฮธฮปฮฟฯ. 801 ฮตแผฐฮฝฮฌฮตฯฮตฯ ฮดแฝฒ ฮธฮตแฟถฮฝ แผฯฮฑฮผฮตฮฏฯฮตฯฮฑฮน ฮฑแผฐแฝฒฮฝ แผฯฮฝฯฯฮฝ, 802 ฮฟแฝฮดฮญ ฯฮฟฯสผ แผฯ ฮฒฮฟฯ
ฮปแฝดฮฝ แผฯฮนฮผฮฏฯฮณฮตฯฮฑฮน ฮฟแฝฮดสผ แผฯแฝถ ฮดฮฑแฟฯฮฑฯ 803 แผฮฝฮฝฮญฮฑ ฯฮฌฮฝฯฮฑ แผฯฮตฮฑยท ฮดฮตฮบฮฌฯแฟณ ฮดสผ แผฯฮนฮผฮฏฯฮณฮตฯฮฑฮน ฮฑแฝฯฮนฯ 804 ฮตแผดฯฮฑฯ แผฯ แผฮธฮฑฮฝฮฌฯฯฮฝ, ฮฟแผณ แฝฮปฯฮผฯฮนฮฑ ฮดฯฮผฮฑฯสผ แผฯฮฟฯ
ฯฮนฮฝ. 805 ฯฮฟแฟฮฟฮฝ แผฯสผ แฝ
ฯฮบฮฟฮฝ แผฮธฮตฮฝฯฮฟ ฮธฮตฮฟแฝถ ฮฃฯฯ
ฮณแฝธฯ แผฯฮธฮนฯฮฟฮฝ แฝฮดฯฯ ' None | sup>
783 Than Heaven is above the earth; and thu'784 A brazen anvil would reach Tartaru 785 In nine full days and nights. A barricade
792 In a dank setting at the boundary 793 of the wide earth. They may not leave this snare 794 Because bronze portals had been fitted there 795 By Lord Poseidon, and upon each side 796 A wall runs round it. There those three reside, 797 Great-souled Obriareus, Cottus and Gyes, 798 The faithful guardians and orderlie 799 of aegis-bearing Zeus, and there exist 800 The springs and boundaries, filled full of mist 801 And gloom, of Earth and Hell and the barren sea 802 And starry heaven, arranged sequentially, 803 Loathsome and dank, by each divinity 804 Detested: itโs a massive cavity, 805 For once inside its gates, one must descend ' None |
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15. Homer, Iliad, 1.199, 1.222, 3.278-3.279, 19.259-19.260, 23.71-23.73 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: โข Demons โข Idols, As demons โข daimon โข daimon, Empedoclean โข daimones โข daimones, in Hesiodic afterlife โข daimons
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 26, 33, 36; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 163; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 86; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 254; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 133; Tanaseanu-Dรถbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 339; Wolfsdorf (2020), Early Greek Ethics, 596; de Jรกuregui (2010), Orphism and Christianity in Late Antiquity, 374
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1.199 ฮธฮฌฮผฮฒฮทฯฮตฮฝ ฮดสผ แผฯฮนฮปฮตฯฯ, ฮผฮตฯแฝฐ ฮดสผ แผฯฯฮฌฯฮตฯสผ, ฮฑแฝฯฮฏฮบฮฑ ฮดสผ แผฮณฮฝฯ
1.222 ฮดฯฮผฮฑฯสผ แผฯ ฮฑแผฐฮณฮนฯฯฮฟฮนฮฟ ฮฮนแฝธฯ ฮผฮตฯแฝฐ ฮดฮฑฮฏฮผฮฟฮฝฮฑฯ แผฮปฮปฮฟฯ
ฯ.
3.278 ฮบฮฑแฝถ ฯฮฟฯฮฑฮผฮฟแฝถ ฮบฮฑแฝถ ฮณฮฑแฟฮฑ, ฮบฮฑแฝถ ฮฟแผณ แฝฯฮญฮฝฮตฯฮธฮต ฮบฮฑฮผฯฮฝฯฮฑฯ 3.279 แผฮฝฮธฯฯฯฮฟฯ
ฯ ฯฮฏฮฝฯ
ฯฮธฮฟฮฝ แฝ
ฯฮนฯ ฮบสผ แผฯฮฏฮฟฯฮบฮฟฮฝ แฝฮผฯฯฯแฟ,
19.259 ฮแฟ ฯฮต ฮบฮฑแฝถ แผจฮญฮปฮนฮฟฯ ฮบฮฑแฝถ แผฯฮนฮฝฯฮตฯ, ฮฑแผต ฮธสผ แฝฯแฝธ ฮณฮฑแฟฮฑฮฝ 19.260 แผฮฝฮธฯฯฯฮฟฯ
ฯ ฯฮฏฮฝฯ
ฮฝฯฮฑฮน, แฝ
ฯฮนฯ ฮบสผ แผฯฮฏฮฟฯฮบฮฟฮฝ แฝฮผฯฯฯแฟ,
23.71 ฮธฮฌฯฯฮญ ฮผฮต แฝ
ฯฯฮน ฯฮฌฯฮนฯฯฮฑ ฯฯฮปฮฑฯ แผฮฮดฮฑฮฟ ฯฮตฯฮฎฯฯ. 23.72 ฯแฟฮปฮญ ฮผฮต ฮตแผดฯฮณฮฟฯ
ฯฮน ฯฯ
ฯฮฑแฝถ ฮตแผดฮดฯฮปฮฑ ฮบฮฑฮผฯฮฝฯฯฮฝ, 23.73 ฮฟแฝฮดฮญ ฮผฮญ ฯฯ ฮผฮฏฯฮณฮตฯฮธฮฑฮน แฝฯแฝฒฯ ฯฮฟฯฮฑฮผฮฟแฟฮฟ แผแฟถฯฮนฮฝ,'' None | sup>
1.199 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone.
1.222 the word of Athene. She returned to Olympus to the palace of aegis-bearing Zeus, to join the company of the other gods.But the son of Peleus again addressed with violent words the son of Atreus, and in no way ceased from his wrath:Heavy with wine, with the face of a dog but the heart of a deer,
3.278 Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath;
19.259 made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth ' "19.260 take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes " 23.71 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.73 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. '' None |
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16. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: โข Daimon โข Personal daimon โข daimon โข daimon/daimones
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 142; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 23; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 212; de Jรกuregui (2010), Orphism and Christianity in Late Antiquity, 373
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17. Hebrew Bible, Ezekiel, 1.5, 36.26 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Demons โข Spirit, characterizations as,, angelic or daemonic beings โข daimons โข demons in Second Temple Judaism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 51; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 226; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 116
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1.5 ืึผืึดืชึผืึนืึธืึผ ืึผึฐืืึผืช ืึทืจึฐืึผึทืข ืึทืึผืึนืช ืึฐืึถื ืึทืจึฐืึตืืึถื ืึผึฐืืึผืช ืึธืึธื ืึธืึตื ึผึธืื
36.26 ืึฐื ึธืชึทืชึผึดื ืึธืึถื ืึตื ืึธืึธืฉื ืึฐืจืึผืึท ืึฒืึธืฉืึธื ืึถืชึผึตื ืึผึฐืงึดืจึฐืึผึฐืึถื ืึทืึฒืกึดืจึนืชึดื ืึถืชึพืึตื ืึธืึถืึถื ืึดืึผึฐืฉืึทืจึฐืึถื ืึฐื ึธืชึทืชึผึดื ืึธืึถื ืึตื ืึผึธืฉืึธืจื'' None | sup>
1.5 And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.
36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.'' None |
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18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Daimon of the dead โข Demons, โข Good daimon โข daimones โข daimons
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 30, 33, 34; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 42; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 105, 133; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 15
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19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข daimon โข daimon/daimones
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 407; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 43; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 212
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20. Euripides, Bacchae, 22, 279, 284 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข daimon โข daimones
Found in books: Bernabe et al. (2013), Redefining Dionysos, 309, 310, 312; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 205
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22 ฯฮตฮปฮตฯฮฌฯ, แผตฮฝสผ ฮตแผดฮทฮฝ แผฮผฯฮฑฮฝแฝดฯ ฮดฮฑฮฏฮผฯฮฝ ฮฒฯฮฟฯฮฟแฟฯ.279 ฮฒฯฯฯฯ
ฮฟฯ แฝฮณฯแฝธฮฝ ฯแฟถฮผสผ ฮทแฝฯฮต ฮบฮตแผฐฯฮทฮฝฮญฮณฮบฮฑฯฮฟ
284 ฮฟแฝฯฮฟฯ ฮธฮตฮฟแฟฯฮน ฯฯฮญฮฝฮดฮตฯฮฑฮน ฮธฮตแฝธฯ ฮณฮตฮณฯฯ, ' None | sup>
22 and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas , I have first excited Thebes to my cry, fitting a fawn-skin to my body and279 are first among men: the goddess Demeterโshe is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it
284 to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, ' None |
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21. Euripides, Hippolytus, 238 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Daemons and ฮดฮฑฮฏฮผฮฟฮฝฮตฯ โข demons โข ฮบฯฮตฮฏฯฯฯฮฝ (โstrongerโ), as label for daemons
Found in books: Faraone (1999), Ancient Greek Love Magic, 47; Joho (2022), Style and Necessity in Thucydides, 134
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238 ฮบฮฑฮนฬ ฯฮฑฯฮฑฮบฮฟฬฯฯฮตฮน ฯฯฮตฬฮฝฮฑฯ, ฯฬอ ฯฮฑฮนอ.'' None | sup>
238 thy yearning is to drive the steed over the waveless sands. This needs a cunning seer to say what god it is that reins thee from the course, distracting thy senses, child. Phaedra'' None |
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22. Hebrew Bible, Nehemiah, 9.20 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Daemon โข Spirit, characterizations as, angelic or daemonic being โข Spirit, characterizations as,, angelic or daemonic beings
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 227; Levison (2009), Filled with the Spirit, 219, 229
| sup>
9.20 Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.'' None |
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23. Hebrew Bible, Zechariah, 3.1-3.2, 7.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Demon โข Demons โข Giants, and demons โข Spirit, characterizations as,, angelic or daemonic beings โข Talmud, use of demons to build the Temple โข demon, demonic โข demon, demonology โข demons โข demons, and idolatry โข demons, as spirits of Giants โข demons, subjugation of, by Solomon โข idolatry, as linked to fallen angels and demons
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 112, 113; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 94; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 47; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 100; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 53
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3.1 ืึผึทืึผืึนื ืึทืืึผื ื ึฐืึปื ืึฐืืึธื ืฆึฐืึธืืึนืช ืชึผึดืงึฐืจึฐืืึผ ืึดืืฉื ืึฐืจึตืขึตืืึผ ืึถืึพืชึผึทืึทืช ืึผึถืคึถื ืึฐืึถืึพืชึผึทืึทืช ืชึผึฐืึตื ึธืื
3.1 ืึทืึผึทืจึฐืึตื ึดื ืึถืชึพืึฐืืึนืฉืึปืขึท ืึทืึผึนืึตื ืึทืึผึธืืึนื ืขึนืึตื ืึดืคึฐื ึตื ืึทืึฐืึทืึฐ ืึฐืืึธื ืึฐืึทืฉืึผึธืึธื ืขึนืึตื ืขึทืึพืึฐืึดืื ืึน ืึฐืฉืึดืึฐื ืึนื 3.2 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึทืฉืึผึธืึธื ืึดืึฐืขึทืจ ืึฐืืึธื ืึผึฐืึธ ืึทืฉืึผึธืึธื ืึฐืึดืึฐืขึทืจ ืึฐืืึธื ืึผึฐืึธ ืึทืึผึนืึตืจ ืึผึดืืจืึผืฉืึธืึธึดื ืึฒืืึนื ืึถื ืืึผื ืึปืฆึผึธื ืึตืึตืฉืื
7.12 ืึฐืึดืึผึธื ืฉืึธืืึผ ืฉืึธืึดืืจ ืึดืฉืึผึฐืืึนืขึท ืึถืชึพืึทืชึผืึนืจึธื ืึฐืึถืชึพืึทืึผึฐืึธืจึดืื ืึฒืฉืึถืจ ืฉืึธืึทื ืึฐืืึธื ืฆึฐืึธืืึนืช ืึผึฐืจืึผืืึน ืึผึฐืึทื ืึทื ึผึฐืึดืืึดืื ืึธืจึดืืฉืึนื ึดืื ืึทืึฐืึดื ืงึถืฆึถืฃ ืึผึธืืึนื ืึตืึตืช ืึฐืืึธื ืฆึฐืึธืืึนืชื'' None | sup>
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: โThe 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?โ
7.12 Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by His spirit by the hand of the former prophets; therefore came there great wrath from the LORD of hosts.'' None |
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24. Herodotus, Histories, 7.18-7.19 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Anxiety dreams and nightmares, demonic assaults โข Daimones โข Dream imagery, monsters, witches, demons โข daimons
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 35; Mikalson (2003), Herodotus and Religion in the Persian Wars, 43, 141; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9โ16 in Jewish and Graeco-Roman Perspective. 185
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7.18 ฯฮฑแฟฆฯฮฌ ฯฮต แผฮดฯฮบฮตฮต แผฯฯฮฌฮฒฮฑฮฝฮฟฯ ฯแฝธ แฝฮฝฮตฮนฯฮฟฮฝ แผฯฮตฮนฮปฮญฮตฮนฮฝ ฮบฮฑแฝถ ฮธฮตฯฮผฮฟแฟฯฮน ฯฮนฮดฮทฯฮฏฮฟฮนฯฮน แผฮบฮบฮฑฮฏฮตฮนฮฝ ฮฑแฝฯฮฟแฟฆ ฮผฮญฮปฮปฮตฮนฮฝ ฯฮฟแฝบฯ แฝฯฮธฮฑฮปฮผฮฟฯฯ. ฮบฮฑแฝถ แฝฯ แผฮผฮฒฯฯฮฑฯ ฮผฮญฮณฮฑ แผฮฝฮฑฮธฯฯฯฮบฮตฮน, ฮบฮฑแฝถ ฯฮฑฯฮนฮถฯฮผฮตฮฝฮฟฯ ฮฮญฯฮพแฟ, แฝกฯ ฯแฝดฮฝ แฝฯฮนฮฝ ฮฟแผฑ ฯฮฟแฟฆ แผฮฝฯ
ฯฮฝฮฏฮฟฯ
ฮดฮนฮตฮพแฟฮปฮธฮต แผฯฮทฮณฮตฯฮผฮตฮฝฮฟฯ, ฮดฮตฯฯฮตฯฮฌ ฮฟแผฑ ฮปฮญฮณฮตฮน ฯฮฌฮดฮต. โแผฮณแฝผ ฮผฮญฮฝ, แฝฆ ฮฒฮฑฯฮนฮปฮตแฟฆ, ฮฟแผถฮฑ แผฮฝฮธฯฯฯฮฟฯ แผฐฮดแฝผฮฝ แผคฮดฮท ฯฮฟฮปฮปฮฌ ฯฮต ฮบฮฑแฝถ ฮผฮตฮณฮฌฮปฮฑ ฯฮตฯฯฮฝฯฮฑ ฯฯฮฎฮณฮผฮฑฯฮฑ แฝฯแฝธ แผกฯฯฯฮฝฯฮฝ, ฮฟแฝฮบ แผฯฮฝ ฯฮต ฯแฝฐ ฯฮฌฮฝฯฮฑ ฯแฟ แผกฮปฮนฮบฮฏแฟ ฮตแผดฮบฮตฮนฮฝ, แผฯฮนฯฯฮฌฮผฮตฮฝฮฟฯ แฝกฯ ฮบฮฑฮบแฝธฮฝ ฮตแผดฮท ฯแฝธ ฯฮฟฮปฮปแฟถฮฝ แผฯฮนฮธฯ
ฮผฮญฮตฮนฮฝ, ฮผฮตฮผฮฝฮทฮผฮญฮฝฮฟฯ ฮผแฝฒฮฝ ฯแฝธฮฝ แผฯแฝถ ฮฮฑฯฯฮฑฮณฮญฯฮฑฯ ฮฯฯฮฟฯ
ฯฯฯฮปฮฟฮฝ แฝกฯ แผฯฯฮทฮพฮต, ฮผฮตฮผฮฝฮทฮผฮญฮฝฮฟฯ ฮดแฝฒ ฮบฮฑแฝถ ฯแฝธฮฝ แผฯสผ ฮแผฐฮธฮฏฮฟฯฮฑฯ ฯแฝธฮฝ ฮฮฑฮผฮฒฯฯฮตฯ, ฯฯ
ฯฯฯฮฑฯฮตฯ
ฯฮผฮตฮฝฮฟฯ ฮดแฝฒ ฮบฮฑแฝถ ฮฮฑฯฮตฮฏแฟณ แผฯแฝถ ฮฃฮบฯฮธฮฑฯ. แผฯฮนฯฯฮฌฮผฮตฮฝฮฟฯ ฯฮฑแฟฆฯฮฑ ฮณฮฝฯฮผฮทฮฝ ฮตแผถฯฮฟฮฝ แผฯฯฮตฮผฮฏฮถฮฟฮฝฯฮฌ ฯฮต ฮผฮฑฮบฮฑฯฮนฯฯแฝธฮฝ ฮตแผถฮฝฮฑฮน ฯฯแฝธฯ ฯฮฌฮฝฯฯฮฝ แผฮฝฮธฯฯฯฯฮฝ. แผฯฮตแฝถ ฮดแฝฒ ฮดฮฑฮนฮผฮฟฮฝฮฏฮท ฯฮนฯ ฮณฮฏฮฝฮตฯฮฑฮน แฝฯฮผฮฎ, ฮบฮฑแฝถ แผฮปฮปฮทฮฝฮฑฯ, แฝกฯ ฮฟแผถฮบฮต, ฮบฮฑฯฮฑฮปฮฑฮผฮฒฮฌฮฝฮตฮน ฯฮนฯ ฯฮธฮฟฯแฝด ฮธฮตฮฎฮปฮฑฯฮฟฯ, แผฮณแฝผ ฮผแฝฒฮฝ ฮบฮฑแฝถ ฮฑแฝฯแฝธฯ ฯฯฮญฯฮฟฮผฮฑฮน ฮบฮฑแฝถ ฯแฝดฮฝ ฮณฮฝฯฮผฮทฮฝ ฮผฮตฯฮฑฯฮฏฮธฮตฮผฮฑฮน, ฯแฝบ ฮดแฝฒ ฯฮฎฮผฮทฮฝฮฟฮฝ ฮผแฝฒฮฝ ฮ ฮญฯฯแฟฯฮน ฯแฝฐ แผฮบ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯฮตฮผฯฯฮผฮตฮฝฮฑ, ฯฯแพถฯฮธฮฑฮน ฮดแฝฒ ฮบฮญฮปฮตฯ
ฮต ฯฮฟแฟฯฮน แผฮบ ฯฮญฮฟ ฯฯฯฯฮฟฮนฯฮน ฯฯฮฟฮตฮนฯฮทฮผฮญฮฝฮฟฮนฯฮน แผฯ ฯแฝดฮฝ ฯฮฑฯฮฑฯฮบฮตฯ
ฮฎฮฝ, ฯฮฟฮฏฮตฮต ฮดแฝฒ ฮฟแฝฯฯ แฝ
ฮบฯฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯฮฑฯฮฑฮดฮนฮดฯฮฝฯฮฟฯ ฯแฟถฮฝ ฯแฟถฮฝ แผฮฝฮดฮตฮฎฯฮตฮน ฮผฮทฮดฮญฮฝ.โ ฯฮฟฯฯฯฮฝ ฮดแฝฒ ฮปฮตฯฮธฮญฮฝฯฯฮฝ, แผฮฝฮธฮฑแฟฆฯฮฑ แผฯฮฑฮตฯฮธฮญฮฝฯฮตฯ ฯแฟ แฝฯฮน, แฝกฯ แผกฮผฮญฯฮท แผฮณฮญฮฝฮตฯฮฟ ฯฮฌฯฮนฯฯฮฑ, ฮฮญฯฮพฮทฯ ฯฮต แฝฯฮตฯฮตฯฮฏฮธฮตฯฮฟ ฯฮฑแฟฆฯฮฑ ฮ ฮญฯฯแฟฯฮน, ฮบฮฑแฝถ แผฯฯฮฌฮฒฮฑฮฝฮฟฯ, แฝฯ ฯฯฯฯฮตฯฮฟฮฝ แผฯฮฟฯฯฮตฯฮดฯฮฝ ฮผฮฟแฟฆฮฝฮฟฯ แผฯฮฑฮฏฮฝฮตฯฮฟ, ฯฯฯฮต แผฯฮนฯฯฮตฯฮดฯฮฝ ฯฮฑฮฝฮตฯแฝธฯ แผฆฮฝ. 7.19 แฝฯฮผฮทฮผฮญฮฝแฟณ ฮดแฝฒ ฮฮญฯฮพแฟ ฯฯฯฮฑฯฮทฮปฮฑฯฮญฮตฮนฮฝ ฮผฮตฯแฝฐ ฯฮฑแฟฆฯฮฑ ฯฯฮฏฯฮท แฝฯฮนฯ แผฮฝ ฯแฟท แฝฯฮฝแฟณ แผฮณฮญฮฝฮตฯฮฟ, ฯแฝดฮฝ ฮฟแผฑ ฮฮฌฮณฮฟฮน แผฮบฯฮนฮฝฮฑฮฝ แผฮบฮฟฯฯฮฑฮฝฯฮตฯ ฯฮญฯฮตฮนฮฝ ฯฮต แผฯแฝถ ฯแพถฯฮฑฮฝ ฮณแฟฮฝ ฮดฮฟฯ
ฮปฮตฯฯฮตฮนฮฝ ฯฮญ ฮฟแผฑ ฯฮฌฮฝฯฮฑฯ แผฮฝฮธฯฯฯฮฟฯ
ฯ. แผก ฮดแฝฒ แฝฯฮนฯ แผฆฮฝ แผฅฮดฮตยท แผฮดฯฮบฮตฮต แฝ ฮฮญฯฮพฮทฯ แผฯฯฮตฯฮฑฮฝแฟถฯฮธฮฑฮน แผฮปฮฑฮฏฮทฯ ฮธฮฑฮปฮปแฟท, แผฯแฝธ ฮดแฝฒ ฯแฟฯ แผฮปฮฑฮฏฮทฯ ฯฮฟแฝบฯ ฮบฮปฮฌฮดฮฟฯ
ฯ ฮณแฟฮฝ ฯแพถฯฮฑฮฝ แผฯฮนฯฯฮตแฟฮฝ, ฮผฮตฯแฝฐ ฮดแฝฒ แผฯฮฑฮฝฮนฯฮธแฟฮฝฮฑฮน ฯฮตฯแฝถ ฯแฟ ฮบฮตฯฮฑฮปแฟ ฮบฮตฮฏฮผฮตฮฝฮฟฮฝ ฯแฝธฮฝ ฯฯฮญฯฮฑฮฝฮฟฮฝ. ฮบฯฮนฮฝฮฌฮฝฯฯฮฝ ฮดแฝฒ ฯฮฑแฟฆฯฮฑ ฯแฟถฮฝ ฮฮฌฮณฯฮฝ, ฮ ฮตฯฯฮญฯฮฝ ฯฮต ฯแฟถฮฝ ฯฯ
ฮปฮปฮตฯฮธฮญฮฝฯฯฮฝ ฮฑแฝฯฮฏฮบฮฑ ฯแพถฯ แผฮฝแฝดฯ แผฯ ฯแฝดฮฝ แผฯฯแฝดฮฝ แผฯฯ
ฯฮฟแฟฆ แผฯฮตฮปฮฌฯฮฑฯ ฮตแผถฯฮต ฯฯฮฟฮธฯ
ฮผฮฏฮทฮฝ ฯแพถฯฮฑฮฝ แผฯแฝถ ฯฮฟแฟฯฮน ฮตแผฐฯฮทฮผฮญฮฝฮฟฮนฯฮน, ฮธฮญฮปฯฮฝ ฮฑแฝฯแฝธฯ แผฮบฮฑฯฯฮฟฯ ฯแฝฐ ฯฯฮฟฮบฮตฮฏฮผฮตฮฝฮฑ ฮดแฟถฯฮฑ ฮปฮฑฮฒฮตแฟฮฝ, ฮบฮฑแฝถ ฮฮญฯฮพฮทฯ ฯฮฟแฟฆ ฯฯฯฮฑฯฮฟแฟฆ ฮฟแฝฯฯ แผฯฮฌฮณฮตฯฯฮนฮฝ ฯฮฟฮนฮญฮตฯฮฑฮน, ฯแฟถฯฮฟฮฝ ฯฮฌฮฝฯฮฑ แผฯฮตฯ
ฮฝแฟถฮฝ ฯแฟฯ แผ ฯฮตฮฏฯฮฟฯ
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7.18 With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,โO King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.โ ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged." '7.19 Xerxes was now intent on the expedition and then saw a third vision in his sleep, which the Magi interpreted to refer to the whole earth and to signify that all men should be his slaves. This was the vision: Xerxes thought that he was crowned with an olive bough, of which the shoots spread over the whole earth, and then the crown vanished from off his head where it was set. ,The Magi interpreted it in this way, and immediately every single man of the Persians who had been assembled rode away to his own province and there used all zeal to fulfill the kings command, each desiring to receive the promised gifts. Thus it was that Xerxes mustered his army, searching out every part of the continent. '" None |
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25. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Aristotle, on daimones โข Chrysippus, on daimones โข Daemon โข Plato and Platonism, on demons โข Spirit, characterizations as, angelic or daemonic being โข Theophrastus, and daimones โข Zeno, on daimones โข daemones โข daimon โข daimon (demon), and the demonic โข daimones โข daimones, Chrsyippus on โข daimones, Theophrastus on โข daimones, daimonion of Socrates โข daimones, of Plato โข daimones, of Xenocrates โข demons, in Platonism โข demons, in the Christian tradition โข demons, in the philosophical tradition โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon โข divination, and daimones โข dreams, and daimones
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 140; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 144; Levison (2009), Filled with the Spirit, 181, 190; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 25, 26, 114, 115, 116; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 97; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 68, 69; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 12, 202
| 27c แผฯฮธสผ แฝ
ฯฯฮนฯ ฮดฮฑฮนฮผฯฮฝฮนฮฑ ฮผแฝฒฮฝ ฮฝฮฟฮผฮฏฮถฮตฮน ฯฯฮฌฮณฮผฮฑฯสผ ฮตแผถฮฝฮฑฮน, ฮดฮฑฮฏฮผฮฟฮฝฮฑฯ ฮดแฝฒ ฮฟแฝ ฮฝฮฟฮผฮฏฮถฮตฮน;' 31d ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ ฮณฮฏฮณฮฝฮตฯฮฑฮน ฯฯฮฝฮฎ, แฝ ฮดแฝด ฮบฮฑแฝถ แผฮฝ ฯแฟ ฮณฯฮฑฯแฟ แผฯฮนฮบฯฮผแฟณฮดแฟถฮฝ ฮฮญฮปฮทฯฮฟฯ แผฮณฯฮฌฯฮฑฯฮฟ. แผฮผฮฟแฝถ ฮดแฝฒ ฯฮฟแฟฆฯสผ แผฯฯฮนฮฝ แผฮบ ฯฮฑฮนฮดแฝธฯ แผฯฮพฮฌฮผฮตฮฝฮฟฮฝ, ฯฯฮฝฮฎ ฯฮนฯ ฮณฮนฮณฮฝฮฟฮผฮญฮฝฮท, แผฃ แฝ
ฯฮฑฮฝ ฮณฮญฮฝฮทฯฮฑฮน, แผฮตแฝถ แผฯฮฟฯฯฮญฯฮตฮน ฮผฮต ฯฮฟแฟฆฯฮฟ แฝ แผฮฝ ฮผฮญฮปฮปฯ ฯฯฮฌฯฯฮตฮนฮฝ, ฯฯฮฟฯฯฮญฯฮตฮน ฮดแฝฒ ฮฟแฝฯฮฟฯฮต. ฯฮฟแฟฆฯสผ แผฯฯฮนฮฝ แฝ
ฮผฮฟฮน แผฮฝฮฑฮฝฯฮนฮฟแฟฆฯฮฑฮน ฯแฝฐ ฯฮฟฮปฮนฯฮนฮบแฝฐ ฯฯฮฌฯฯฮตฮนฮฝ, ฮบฮฑแฝถ ฯฮฑฮณฮบฮฌฮปฯฯ ฮณฮญ ฮผฮฟฮน ฮดฮฟฮบฮตแฟ แผฮฝฮฑฮฝฯฮนฮฟแฟฆฯฮธฮฑฮนยท ฮตแฝ ฮณแฝฐฯ แผดฯฯฮต, แฝฆ แผฮฝฮดฯฮตฯ แผฮธฮทฮฝฮฑแฟฮฟฮน, ฮตแผฐ แผฮณแฝผ ฯฮฌฮปฮฑฮน แผฯฮตฯฮตฮฏฯฮทฯฮฑ ฯฯฮฌฯฯฮตฮนฮฝ ฯแฝฐ ฯฮฟฮปฮนฯฮนฮบแฝฐ ฯฯฮฌฮณฮผฮฑฯฮฑ, ฯฮฌฮปฮฑฮน แผฮฝ แผฯฮฟฮปฯฮปฮท ฮบฮฑแฝถ ฮฟแฝฯสผ แผฮฝ แฝฮผแพถฯ แฝ ฯฮตฮปฮฎฮบฮท 40a ฮณแฝฐฯ แฝกฯ ฯฮฏฮปฮฟฮนฯ ฮฟแฝฯฮนฮฝ แผฯฮนฮดฮตแฟฮพฮฑฮน แผฮธฮญฮปฯ ฯแฝธ ฮฝฯ
ฮฝฮฏ ฮผฮฟฮน ฯฯ
ฮผฮฒฮตฮฒฮทฮบแฝธฯ ฯฮฏ ฯฮฟฯฮต ฮฝฮฟฮตแฟ. แผฮผฮฟแฝถ ฮณฮฌฯ, แฝฆ แผฮฝฮดฯฮตฯ ฮดฮนฮบฮฑฯฯฮฑฮฏโแฝฮผแพถฯ ฮณแฝฐฯ ฮดฮนฮบฮฑฯฯแฝฐฯ ฮบฮฑฮปแฟถฮฝ แฝฯฮธแฟถฯ แผฮฝ ฮบฮฑฮปฮฟฮฏฮทฮฝโฮธฮฑฯ
ฮผฮฌฯฮนฯฮฝ ฯฮน ฮณฮญฮณฮฟฮฝฮตฮฝ. แผก ฮณแฝฐฯ ฮตแผฐฯฮธฯ
แฟฮฌ ฮผฮฟฮน ฮผฮฑฮฝฯฮนฮบแฝด แผก ฯฮฟแฟฆ ฮดฮฑฮนฮผฮฟฮฝฮฏฮฟฯ
แผฮฝ ฮผแฝฒฮฝ ฯแฟท ฯฯฯฯฮธฮตฮฝ ฯฯฯฮฝแฟณ ฯฮฑฮฝฯแฝถ ฯฮฌฮฝฯ
ฯฯ
ฮบฮฝแฝด แผฮตแฝถ แผฆฮฝ ฮบฮฑแฝถ ฯฮฌฮฝฯ
แผฯแฝถ ฯฮผฮนฮบฯฮฟแฟฯ แผฮฝฮฑฮฝฯฮนฮฟฯ
ฮผฮญฮฝฮท, ฮตแผด ฯฮน ฮผฮญฮปฮปฮฟฮนฮผฮน ฮผแฝด แฝฯฮธแฟถฯ ฯฯฮฌฮพฮตฮนฮฝ. ฮฝฯ
ฮฝแฝถ ฮดแฝฒ ฯฯ
ฮผฮฒฮญฮฒฮทฮบฮญ ฮผฮฟฮน แผ
ฯฮตฯ แฝฯแพถฯฮต ฮบฮฑแฝถ ฮฑแฝฯฮฟฮฏ, ฯฮฑฯ
ฯแฝถ แผ
ฮณฮต ฮดแฝด ฮฟแผฐฮทฮธฮตฮฏฮท แผฮฝ ฯฮนฯ ฮบฮฑแฝถ ฮฝฮฟฮผฮฏฮถฮตฯฮฑฮน แผฯฯฮฑฯฮฑ ฮบฮฑฮบแฟถฮฝ ฮตแผถฮฝฮฑฮนยท แผฮผฮฟแฝถ ฮดแฝฒ 41c ฯแฝดฮฝ ฯฮฟฮปฮปแฝดฮฝ ฯฯฯฮฑฯฮนแฝฐฮฝ แผข แฝฮดฯ
ฯฯฮญฮฑ แผข ฮฃฮฏฯฯ
ฯฮฟฮฝ แผข แผฮปฮปฮฟฯ
ฯ ฮผฯ
ฯฮฏฮฟฯ
ฯ แผฮฝ ฯฮนฯ ฮตแผดฯฮฟฮน ฮบฮฑแฝถ แผฮฝฮดฯฮฑฯ ฮบฮฑแฝถ ฮณฯ
ฮฝฮฑแฟฮบฮฑฯ, ฮฟแผทฯ แผฮบฮตแฟ ฮดฮนฮฑฮปฮญฮณฮตฯฮธฮฑฮน ฮบฮฑแฝถ ฯฯ
ฮฝฮตแฟฮฝฮฑฮน ฮบฮฑแฝถ แผฮพฮตฯฮฌฮถฮตฮนฮฝ แผฮผฮฎฯฮฑฮฝฮฟฮฝ แผฮฝ ฮตแผดฮท ฮตแฝฮดฮฑฮนฮผฮฟฮฝฮฏฮฑฯ; ฯฮฌฮฝฯฯฯ ฮฟแฝ ฮดฮฎฯฮฟฯ
ฯฮฟฯฯฮฟฯ
ฮณฮต แผฮฝฮตฮบฮฑ ฮฟแผฑ แผฮบฮตแฟ แผฯฮฟฮบฯฮตฮฏฮฝฮฟฯ
ฯฮนยท ฯฮฌ ฯฮต ฮณแฝฐฯ แผฮปฮปฮฑ ฮตแฝฮดฮฑฮนฮผฮฟฮฝฮญฯฯฮตฯฮฟฮฏ ฮตแผฐฯฮนฮฝ ฮฟแผฑ แผฮบฮตแฟ ฯแฟถฮฝ แผฮฝฮธฮฌฮดฮต, ฮบฮฑแฝถ แผคฮดฮท ฯแฝธฮฝ ฮปฮฟฮนฯแฝธฮฝ ฯฯฯฮฝฮฟฮฝ แผฮธฮฌฮฝฮฑฯฮฟฮฏ ฮตแผฐฯฮนฮฝ, ฮตแผดฯฮตฯ ฮณฮต ฯแฝฐ ฮปฮตฮณฯฮผฮตฮฝฮฑ แผฮปฮทฮธแฟ. ' None | 27c the next question. Is there anyone who believes spiritual things exist, but does not believe in spirits? There is not. Thank you for replying reluctantly when forced by these gentlemen. Then you say that I believe in spiritual beings, whether new or old, and teach that belief; but then I believe in spiritual beings at any rate, according to your statement, and you swore to that in your indictment. But if I believe in spiritual beings, it is quite inevitable that I believe also in spirits; is it not so? It is; for I assume that you agree, since you do not answer. But do we not think the spirits are' 31d at many times and places, is that something divine and spiritual comes to me, the very thing which Meletus ridiculed in his indictment. I have had this from my childhood; it is a sort of voice that comes to me, and when it comes it always holds me back from what I am thinking of doing, but never urges me forward. This it is which opposes my engaging in politics. And I think this opposition is a very good thing; for you may be quite sure, men of Athens, that if I had undertaken to go into politics, I should have been put to death long ago and should have done 40a while there is time. I feel that you are my friends, and I wish to show you the meaning of this which has now happened to me. For, judgesโand in calling you judges I give you your right nameโa wonderful thing has happened to me. For hitherto the customary prophetic monitor always spoke to me very frequently and opposed me even in very small matters, if I was going to do anything I should not; but now, as you yourselves see, this thing which might be thought, and is generally considered, the greatest of evils has come upon me; but the divine sign did not oppose me 41c or Odysseus, or Sisyphus, or countless others, both men and women, whom I might mention? To converse and associate with them and examine them would be immeasurable happiness. At any rate, the folk there do not kill people for it; since, if what we are told is true, they are immortal for all future time, besides being happier in other respects than men are here.But you also, judges, must regard death hopefully and must bear in mind this one truth, ' None |
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26. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข daimon/daimones โข daimones, of Plato โข daimones, of the dead โข daimons โข dead, the, as daimones โข demons โข demons, as acting with Gods permission โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon โข miracles, demonic
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 31, 34, 38; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 31; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 416; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 32; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 135; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 138
| 397e ฮฃฮฉ. ฮบฮฑแฝถ แฝกฯ แผฮปฮทฮธแฟถฯ, แฝฆ แผฯฮผฯฮณฮตฮฝฮตฯ, ฯฮฏ แผฮฝ ฯฮฟฯฮต ฮฝฮฟฮฟแฟ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฮฟแผฑ ฮดฮฑฮฏฮผฮฟฮฝฮตฯ ; ฯฮบฮญฯฮฑฮน แผฮฝ ฯฮฏ ฯฮฟฮน ฮดฯฮพฯ ฮตแผฐฯฮตแฟฮฝ. ฮฮกฮ. ฮปฮญฮณฮต ฮผฯฮฝฮฟฮฝ. ฮฃฮฉ. ฮฟแผถฯฮธฮฑ ฮฟแฝฮฝ ฯฮฏฮฝฮฑฯ ฯฮทฯแฝถฮฝ แผฉฯฮฏฮฟฮดฮฟฯ ฮตแผถฮฝฮฑฮน ฯฮฟแฝบฯ ฮดฮฑฮฏฮผฮฟฮฝฮฑฯ; ฮฮกฮ. ฮฟแฝฮบ แผฮฝฮฝฮฟแฟถ. ฮฃฮฉ. ฮฟแฝฮดแฝฒ แฝ
ฯฮน ฯฯฯ
ฯฮฟแฟฆฮฝ ฮณฮญฮฝฮฟฯ ฯแฝธ ฯฯแฟถฯฯฮฝ ฯฮทฯฮนฮฝ ฮณฮตฮฝฮญฯฮธฮฑฮน ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝ; ฮฮกฮ. ฮฟแผถฮดฮฑ ฯฮฟแฟฆฯฯ ฮณฮต. ฮฃฮฉ. ฮปฮญฮณฮตฮน ฯฮฟฮฏฮฝฯ
ฮฝ ฯฮตฯแฝถ ฮฑแฝฯฮฟแฟฆโ ฮฑแฝฯแฝฐฯ แผฯฮตฮนฮดแฝด ฯฮฟแฟฆฯฮฟ ฮณฮญฮฝฮฟฯ ฮบฮฑฯแฝฐ ฮผฮฟแฟฯสผ แผฮบฮฌฮปฯ
ฯฮตฮฝ,'398b ฮฮกฮ. ฮตแผฐฮบฯฯ ฮณฮต. ฮฃฮฉ. ฮฟแผฑ ฮดสผ แผฮณฮฑฮธฮฟแฝถ แผฮปฮปฮฟ ฯฮน แผข ฯฯฯฮฝฮนฮผฮฟฮน; ฮฮกฮ. ฯฯฯฮฝฮนฮผฮฟฮน. ฮฃฮฉ. ฯฮฟแฟฆฯฮฟ ฯฮฟฮฏฮฝฯ
ฮฝ ฯฮฑฮฝฯแฝธฯ ฮผแพถฮปฮปฮฟฮฝ ฮปฮญฮณฮตฮน, แฝกฯ แผฮผฮฟแฝถ ฮดฮฟฮบฮตแฟ, ฯฮฟแฝบฯ ฮดฮฑฮฏฮผฮฟฮฝฮฑฯยท แฝ
ฯฮน ฯฯฯฮฝฮนฮผฮฟฮน ฮบฮฑแฝถ ฮดฮฑฮฎฮผฮฟฮฝฮตฯ แผฆฯฮฑฮฝ, ฮดฮฑฮฏฮผฮฟฮฝฮฑฯ ฮฑแฝฯฮฟแฝบฯ แฝ ฮฝฯฮผฮฑฯฮตฮฝยท ฮบฮฑแฝถ แผฮฝ ฮณฮต ฯแฟ แผฯฯฮฑฮฏแพณ ฯแฟ แผกฮผฮตฯฮญฯแพณ ฯฯฮฝแฟ ฮฑแฝฯแฝธ ฯฯ
ฮผฮฒฮฑฮฏฮฝฮตฮน ฯแฝธ แฝฮฝฮฟฮผฮฑ. ฮปฮญฮณฮตฮน ฮฟแฝฮฝ ฮบฮฑฮปแฟถฯ ฮบฮฑแฝถ ฮฟแฝฯฮฟฯ ฮบฮฑแฝถ แผฮปฮปฮฟฮน ฯฮฟฮนฮทฯฮฑแฝถ ฯฮฟฮปฮปฮฟแฝถ แฝ
ฯฮฟฮน ฮปฮญฮณฮฟฯ
ฯฮนฮฝ แฝกฯ, แผฯฮตฮนฮดฮฌฮฝ ฯฮนฯ แผฮณฮฑฮธแฝธฯ แฝขฮฝ ฯฮตฮปฮตฯ
ฯฮฎฯแฟ, ฮผฮตฮณฮฌฮปฮทฮฝ ฮผฮฟแฟฯฮฑฮฝ ฮบฮฑแฝถ ฯฮนฮผแฝดฮฝ แผฯฮตฮน ฮบฮฑแฝถ ฮณฮฏฮณฮฝฮตฯฮฑฮน 405a ฮฮกฮ. ฮปฮญฮณฮต ฮดฮฎยท แผฯฮฟฯฮฟฮฝ ฮณฮฌฯ ฯฮฏ ฮผฮฟฮน ฮปฮญฮณฮตฮนฯ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฮตแผถฮฝฮฑฮน. ฮฃฮฉ. ฮตแฝฮฌฯฮผฮฟฯฯฮฟฮฝ ฮผแฝฒฮฝ ฮฟแฝฮฝ, แผ
ฯฮต ฮผฮฟฯ
ฯฮนฮบฮฟแฟฆ แฝฮฝฯฮฟฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ. ฯฯแฟถฯฮฟฮฝ ฮผแฝฒฮฝ ฮณแฝฐฯ แผก ฮบฮฌฮธฮฑฯฯฮนฯ ฮบฮฑแฝถ ฮฟแผฑ ฮบฮฑฮธฮฑฯฮผฮฟแฝถ ฮบฮฑแฝถ ฮบฮฑฯแฝฐ ฯแฝดฮฝ แผฐฮฑฯฯฮนฮบแฝดฮฝ ฮบฮฑแฝถ ฮบฮฑฯแฝฐ ฯแฝดฮฝ ฮผฮฑฮฝฯฮนฮบแฝดฮฝ ฮบฮฑแฝถ ฮฑแผฑ ฯฮฟแฟฯ แผฐฮฑฯฯฮนฮบฮฟแฟฯ 405b ฮฮกฮ. ฯฮฌฮฝฯ
ฮผแฝฒฮฝ ฮฟแฝฮฝ. ฮฃฮฉ. ฮฟแฝฮบฮฟแฟฆฮฝ แฝ ฮบฮฑฮธฮฑฮฏฯฯฮฝ ฮธฮตแฝธฯ ฮบฮฑแฝถ แฝ แผฯฮฟฮปฮฟฯฯฮฝ ฯฮต ฮบฮฑแฝถ แผฯฮฟฮปฯฯฮฝ ฯแฟถฮฝ ฯฮฟฮนฮฟฯฯฯฮฝ ฮบฮฑฮบแฟถฮฝ ฮฟแฝฯฮฟฯ แผฮฝ ฮตแผดฮท; ฮฮกฮ. ฯฮฌฮฝฯ
ฮผแฝฒฮฝ ฮฟแฝฮฝ. ฮฃฮฉ. ฮบฮฑฯแฝฐ ฮผแฝฒฮฝ ฯฮฟฮฏฮฝฯ
ฮฝ ฯแฝฐฯ แผฯฮฟฮปฯฯฮตฮนฯ ฯฮต ฮบฮฑแฝถ แผฯฮฟฮปฮฟฯฯฮตฮนฯ, ' None | 397e Hermogenes. Spirits, obviously. Socrates. Hermogenes, what does the name spirits really mean? See if you think there is anything in what I am going to say. Hermogenes. Go on and say it. Socrates. Do you remember who Hesiod says the spirits are? Hermogenes. I do not recall it. Socrates. Nor that he says a golden race was the first race of men to be born? Hermogenes. Yes, I do know that. Socrates. Well, he says of it: But since Fate has covered up this race,'398b Hermogenes. Quite likely. Socrates. But the good are the wise, are they not? Hermogenes. Yes, they are the wise. Socrates. This, then, I think, is what he certainly means to say of the spirits: because they were wise and knowing ( ฮดฮฑฮฎฮผฮฟฮฝฮตฯ ) he called them spirits ( ฮดฮฑฮฏฮผฮฟฮฝฮตฯ ) and in the old form of our language the two words are the same. Now he and all the other poets are right, who say that when a good man die 405a Hermogenes. Go on; you seem to imply that it is a remarkable name. Socrates. His name and nature are in harmony; you see he is a musical god. For in the first place, purification and purgations used in medicine and in soothsaying, and fumigations with medicinal and magic drugs, 405b Hermogenes. Certainly. Socrates. But this is the god who purifies and washes away ( แผฯฮฑฮปฮฟฮฟฯฯฮฝ ) and delivers ( แผฯฮฟฮปฯฯฮฝ ) from such evils, is he not? Hermogenes. Certainly. Socrates. With reference, then, to his acts of delivering and his washings, ' None |
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27. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข daimon (demon), and the demonic โข daimones โข daimones, daimonion of Socrates
Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 115; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 68
| 272e ฮบฮฑฯแฝฐ ฮธฮตแฝธฮฝ ฮณฮฌฯ ฯฮนฮฝฮฑ แผฯฯ
ฯฮฟฮฝ ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฯ แผฮฝฯฮฑแฟฆฮธฮฑ, ฮฟแฝฯฮตฯ ฯฯ ฮผฮต ฮตแผถฮดฮตฯ, แผฮฝ ฯแฟท แผฯฮฟฮดฯ
ฯฮทฯฮฏแฟณ ฮผฯฮฝฮฟฯ, ฮบฮฑแฝถ แผคฮดฮท แผฮฝ ฮฝแฟท ฮตแผถฯฮฟฮฝ แผฮฝฮฑฯฯแฟฮฝฮฑฮนยท แผฮฝฮนฯฯฮฑฮผฮญฮฝฮฟฯ
ฮดฮญ ฮผฮฟฯ
แผฮณฮญฮฝฮตฯฮฟ ฯแฝธ ฮตแผฐฯฮธแฝธฯ ฯฮทฮผฮตแฟฮฟฮฝ ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ. ฮฃฮฉ. ฯฮฌฮปฮนฮฝ ฮฟแฝฮฝ แผฮบฮฑฮธฮตฮถฯฮผฮทฮฝ, ฮบฮฑแฝถ แฝฮปฮฏฮณแฟณ'' None | 272e to expound the whole thing from the beginning. By some providence I chanced to be sitting in the place where you saw me, in the undressing-room, alone, and was just intending to get up and go; but the moment I did so, there came my wonted spiritual sign. Soc. So I sat down again,'' None |
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28. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Daemon โข Plato and Platonism, on demons โข Spirit, characterizations as, angelic or daemonic being โข daimon (demon), and the demonic โข daimones โข daimones, daimonion of Socrates โข daimones, of Plato โข demons, in Platonism โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon โข divination, and daimones
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 140; Levison (2009), Filled with the Spirit, 181, 190; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 25, 114, 115; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 69; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 202
| 3b ฮฃฮฉ. แผฯฮฟฯฮฑ, แฝฆ ฮธฮฑฯ
ฮผฮฌฯฮนฮต, แฝกฯ ฮฟแฝฯฯ ฮณสผ แผฮบฮฟแฟฆฯฮฑฮน. ฯฮทฯแฝถ ฮณฮฌฯ ฮผฮต ฯฮฟฮนฮทฯแฝดฮฝ ฮตแผถฮฝฮฑฮน ฮธฮตแฟถฮฝ, ฮบฮฑแฝถ แฝกฯ ฮบฮฑฮนฮฝฮฟแฝบฯ ฯฮฟฮนฮฟแฟฆฮฝฯฮฑ ฮธฮตฮฟแฝบฯ ฯฮฟแฝบฯ ฮดสผ แผฯฯฮฑฮฏฮฟฯ
ฯ ฮฟแฝ ฮฝฮฟฮผฮฏฮถฮฟฮฝฯฮฑ แผฮณฯฮฌฯฮฑฯฮฟ ฯฮฟฯฯฯฮฝ ฮฑแฝฯแฟถฮฝ แผฮฝฮตฮบฮฑ, แฝฅฯ ฯฮทฯฮนฮฝ. ฮฮฅฮ. ฮผฮฑฮฝฮธฮฌฮฝฯ, แฝฆ ฮฃฯฮบฯฮฑฯฮตฯยท แฝ
ฯฮน ฮดแฝด ฯแฝบ ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ ฯแฟฯ ฯฮฑฯ
ฯแฟท แผฮบฮฌฯฯฮฟฯฮต ฮณฮฏฮณฮฝฮตฯฮธฮฑฮน. แฝกฯ ฮฟแฝฮฝ ฮบฮฑฮนฮฝฮฟฯฮฟฮผฮฟแฟฆฮฝฯฯฯ ฯฮฟฯ
ฯฮตฯแฝถ ฯแฝฐ ฮธฮตแฟฮฑ ฮณฮญฮณฯฮฑฯฯฮฑฮน ฯฮฑฯฯฮทฮฝ ฯแฝดฮฝ ฮณฯฮฑฯฮฎฮฝ, ฮบฮฑแฝถ แฝกฯ ฮดฮนฮฑฮฒฮฑฮปแฟถฮฝ ฮดแฝด แผฯฯฮตฯฮฑฮน ฮตแผฐฯ ฯแฝธ ฮดฮนฮบฮฑฯฯฮฎฯฮนฮฟฮฝ, ฮตแผฐฮดแฝผฯ แฝ
ฯฮน ฮตแฝฮดฮนฮฌฮฒฮฟฮปฮฑ ฯแฝฐ ฯฮฟฮนฮฑแฟฆฯฮฑ ฯฯแฝธฯ ฯฮฟแฝบฯ ฯฮฟฮปฮปฮฟฯฯ. ฮบฮฑแฝถ แผฮผฮฟแฟฆ ฮณฮฌฯ ฯฮฟฮน,'3e ฮฮฅฮ. แผฮปฮปสผ แผดฯฯฯ ฮฟแฝฮดแฝฒฮฝ แผฯฯฮฑฮน, แฝฆ ฮฃฯฮบฯฮฑฯฮตฯ, ฯฯแพถฮณฮผฮฑ, แผฮปฮปแฝฐ ฯฯ ฯฮต ฮบฮฑฯแฝฐ ฮฝฮฟแฟฆฮฝ แผฮณฯฮฝฮนแฟ ฯแฝดฮฝ ฮดฮฏฮบฮทฮฝ, ฮฟแผถฮผฮฑฮน ฮดแฝฒ ฮบฮฑแฝถ แผฮผแฝฒ ฯแฝดฮฝ แผฮผฮฎฮฝ. ฮฃฮฉ. แผฯฯฮนฮฝ ฮดแฝฒ ฮดแฝด ฯฮฟฮฏ, แฝฆ ฮแฝฮธฯฯฯฯฮฝ, ฯฮฏฯ แผก ฮดฮฏฮบฮท; ฯฮตฯฮณฮตฮนฯ ฮฑแฝฯแฝดฮฝ แผข ฮดฮนฯฮบฮตฮนฯ; ฮฮฅฮ. ฮดฮนฯฮบฯ. ฮฃฮฉ. ฯฮฏฮฝฮฑ; ' None | 3b Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy'3e Euthyphro. Well, Socrates, perhaps it wonโt amount to much, and you will bring your case to a satisfactory ending, as I think I shall mine. Socrates. What is your case, Euthyphro? Are you defending or prosecuting? Euthyphro. Prosecuting. Socrates. Whom? ' None |
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29. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Agathos daimon โข Heraclitus, and daimones โข daimon/daimones โข daimones โข daimones (daemons) โข daimones, Heraclitus on โข daimones, and sacrifice โข daimones, of Hesiod โข daimones, of Plato โข daimones, of the dead โข dead, the, as daimones โข demons, as intermediaries โข prayers, and daimones โข sacrifices, and daimones โข sanctuaries, and daimones
Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 163; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 245, 416; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 193; Huffman (2019), A History of Pythagoreanism, 310; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, 32, 105, 134, 153, 170, 222, 224, 247; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 198
| 713c ฮผแฟฆฮธฮฟฮฝ, ฮตแผดฯฮตฯ ฯฯฮฟฯฮฎฮบฯฮฝ แผฯฯฮฏฮฝ, ฮผฮฌฮปสผ แฝฯฮธแฟถฯ แผฮฝ ฯฮฟฮนฮฟฮฏฮทฯ. ฮฮ. ฮดฯฮฑฯฯฮญฮฟฮฝ แฝกฯ ฮปฮญฮณฮตฯฮต. ฯฮฎฮผฮทฮฝ ฯฮฟฮฏฮฝฯ
ฮฝ ฯฮฑฯฮฑฮดฮตฮดฮญฮณฮผฮตฮธฮฑ ฯแฟฯ ฯแฟถฮฝ ฯฯฯฮต ฮผฮฑฮบฮฑฯฮฏฮฑฯ ฮถฯแฟฯ แฝกฯ แผฯฮธฮฟฮฝฮฌ ฯฮต ฮบฮฑแฝถ ฮฑแฝฯฯฮผฮฑฯฮฑ ฯฮฌฮฝฯสผ ฮตแผถฯฮตฮฝ. แผก ฮดแฝฒ ฯฮฟฯฯฯฮฝ ฮฑแผฐฯฮฏฮฑ ฮปฮญฮณฮตฯฮฑฮน ฯฮฟฮนฮฌฮดฮต ฯฮนฯ. ฮณฮนฮณฮฝฯฯฮบฯฮฝ แฝ ฮฯฯฮฝฮฟฯ แผฯฮฑ, ฮบฮฑฮธฮฌฯฮตฯ แผกฮผฮตแฟฯ ฮดฮนฮตฮปฮทฮปฯฮธฮฑฮผฮตฮฝ, แฝกฯ แผฮฝฮธฯฯฯฮตฮฏฮฑ ฯฯฯฮนฯ ฮฟแฝฮดฮตฮผฮฏฮฑ แผฑฮบฮฑฮฝแฝด ฯแฝฐ แผฮฝฮธฯฯฯฮนฮฝฮฑ ฮดฮนฮฟฮนฮบฮฟแฟฆฯฮฑ ฮฑแฝฯฮฟฮบฯฮฌฯฯฯ ฯฮฌฮฝฯฮฑ, ฮผแฝด ฮฟแฝฯ แฝฮฒฯฮตฯฯ ฯฮต ฮบฮฑแฝถ แผฮดฮนฮบฮฏฮฑฯ ฮผฮตฯฯฮฟแฟฆฯฮธฮฑฮน, ฯฮฑแฟฆฯสผ ฮฟแฝฮฝ ฮดฮนฮฑฮฝฮฟฮฟฯฮผฮตฮฝฮฟฯ แผฯฮฏฯฯฮท ฯฯฯฮต ฮฒฮฑฯฮนฮปฮญฮฑฯ ฯฮต ฮบฮฑแฝถ 717a แผฮฝฮดฯสผ แผฮณฮฑฮธแฝธฮฝ ฮฟแฝฯฮต ฮธฮตแฝธฮฝ แผฯฯฮนฮฝ ฯฮฟฯแฝฒ ฯฯ ฮณฮต แฝฯฮธแฝธฮฝ ฮดฮญฯฮตฯฮธฮฑฮนยท ฮผฮฌฯฮทฮฝ ฮฟแฝฮฝ ฯฮตฯแฝถ ฮธฮตฮฟแฝบฯ แฝ ฯฮฟฮปฯฯ แผฯฯฮน ฯฯฮฝฮฟฯ ฯฮฟแฟฯ แผฮฝฮฟฯฮฏฮฟฮนฯ, ฯฮฟแฟฯฮนฮฝ ฮดแฝฒ แฝฯฮฏฮฟฮนฯ แผฮณฮบฮฑฮนฯฯฯฮฑฯฮฟฯ แผ
ฯฮฑฯฮนฮฝ. ฯฮบฮฟฯแฝธฯ ฮผแฝฒฮฝ ฮฟแฝฮฝ แผกฮผแฟฮฝ ฮฟแฝฯฮฟฯ ฮฟแฝ ฮดฮตแฟ ฯฯฮฟฯฮฌฮถฮตฯฮธฮฑฮนยท ฮฒฮญฮปฮท ฮดแฝฒ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ ฮฟแผทฮฟฮฝ แผก ฯฮฟแฟฯ ฮฒฮญฮปฮตฯฮนฮฝ แผฯฮตฯฮนฯ ฯแฝฐ ฯฮฟแฟสผ แผฮฝ ฮปฮตฮณฯฮผฮตฮฝฮฑ แฝฯฮธฯฯฮฑฯฮฑ ฯฮญฯฮฟฮนฯสผ แผฮฝ; ฯฯแฟถฯฮฟฮฝ ฮผฮญฮฝ, ฯฮฑฮผฮญฮฝ, ฯฮนฮผแฝฐฯ ฯแฝฐฯ ฮผฮตฯสผ แฝฮปฯ
ฮผฯฮฏฮฟฯ
ฯ ฯฮต ฮบฮฑแฝถ ฯฮฟแฝบฯ ฯแฝดฮฝ ฯฯฮปฮนฮฝ แผฯฮฟฮฝฯฮฑฯ ฮธฮตฮฟแฝบฯ ฯฮฟแฟฯ ฯฮธฮฟฮฝฮฏฮฟฮนฯ แผฮฝ ฯฮนฯ ฮธฮตฮฟแฟฯ แผฯฯฮนฮฑ ฮบฮฑแฝถ ฮดฮตฯฯฮตฯฮฑ ฮบฮฑแฝถ แผฯฮนฯฯฮตฯแฝฐ ฮฝฮญฮผฯฮฝ แฝฯฮธฯฯฮฑฯฮฑ ฯฮฟแฟฆ ฯแฟฯ 717b ฮตแฝฯฮตฮฒฮตฮฏฮฑฯ ฯฮบฮฟฯฮฟแฟฆ ฯฯ
ฮณฯฮฌฮฝฮฟฮน, ฯแฝฐ ฮดแฝฒ ฯฮฟฯฯฯฮฝ แผฮฝฯฮธฮตฮฝ ฯแฝฐ ฯฮตฯฮนฯฯแฝฐ ฮบฮฑแฝถ แผฮฝฯฮฏฯฯฮฝฮฑ, ฯฮฟแฟฯ แผฮผฯฯฮฟฯฮธฮตฮฝ แฟฅฮทฮธฮตแฟฯฮนฮฝ ฮฝฯ
ฮฝฮดฮฎ. ฮผฮตฯแฝฐ ฮธฮตฮฟแฝบฯ ฮดแฝฒ ฯฮฟฯฯฮดฮต ฮบฮฑแฝถ ฯฮฟแฟฯ ฮดฮฑฮฏฮผฮฟฯฮนฮฝ แฝ
ฮณฮต แผฮผฯฯฯฮฝ แฝฯฮณฮนฮฌฮถฮฟฮนฯสผ แผฮฝ, แผฅฯฯฯฮนฮฝ ฮดแฝฒ ฮผฮตฯแฝฐ ฯฮฟฯฯฮฟฯ
ฯ. แผฯฮฑฮบฮฟฮปฮฟฯ
ฮธฮฟแฟ ฮดสผ ฮฑแฝฯฮฟแฟฯ แผฑฮดฯฯฮผฮฑฯฮฑ แผดฮดฮนฮฑ ฯฮฑฯฯแฟดฯฮฝ ฮธฮตแฟถฮฝ ฮบฮฑฯแฝฐ ฮฝฯฮผฮฟฮฝ แฝฯฮณฮนฮฑฮถฯฮผฮตฮฝฮฑ, ฮณฮฟฮฝฮญฯฮฝ ฮดแฝฒ ฮผฮตฯแฝฐ ฯฮฑแฟฆฯฮฑ ฯฮนฮผฮฑแฝถ ฮถฯฮฝฯฯฮฝยท แฝกฯ ฮธฮญฮผฮนฯ แฝฯฮตฮฏฮปฮฟฮฝฯฮฑ แผฯฮฟฯฮฏฮฝฮตฮนฮฝ ฯแฝฐ ฯฯแฟถฯฮฌ ฯฮต ฮบฮฑแฝถ ฮผฮญฮณฮนฯฯฮฑ แฝฯฮตฮนฮปฮฎฮผฮฑฯฮฑ, ฯฯฮตแฟถฮฝ ฯฮฌฮฝฯฯฮฝ ฯฯฮตฯฮฒฯฯฮฑฯฮฑ, ฮฝฮฟฮผฮฏฮถฮตฮนฮฝ ฮดฮญ, แผ ฮบฮญฮบฯฮทฯฮฑฮน ฮบฮฑแฝถ แผฯฮตฮน, ฯฮฌฮฝฯฮฑ ฮตแผถฮฝฮฑฮน ฯแฟถฮฝ 909e ฯแฝฐ ฮธฯฮผฮฑฯฮฑ, ฮฟแผทฯ แผฮณฮฝฮตแฟฮฑฮน ฯฮฟฯฯฯฮฝ แผฯฮนฮผฮตฮปฮตแฟฯ. ฯฯ
ฮฝฮตฯ
ฮพฮฌฯฮธฯ ฮดแฝฒ ฮฑแฝฯฯฯ ฯฮต ฮบฮฑแฝถ แฝฮฝ แผฮฝ แผฮธฮญฮปแฟ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ ฯฯ
ฮฝฮตฯฯฮตฯฮธฮฑฮน. ฮฮ. ฯฮฑแฟฆฯฮฑ ฮดแฝฒ ฮณฮนฮณฮฝฯฮผฮตฮฝฮฑ ฯแฟถฮฝ ฯฮฟฮนแฟถฮฝฮดฮต ฯฮฌฯฮนฮฝ แผฯฯฯ. แผฑฮตฯแฝฐ ฮบฮฑแฝถ ฮธฮตฮฟแฝบฯ ฮฟแฝ แฟฅแพดฮดฮนฮฟฮฝ แผฑฮดฯฯฮตฯฮธฮฑฮน, ฮผฮตฮณฮฌฮปฮทฯ ฮดแฝฒ ฮดฮนฮฑฮฝฮฟฮฏฮฑฯ ฯฮนฮฝแฝธฯ แฝฯฮธแฟถฯ ฮดฯแพถฮฝ ฯแฝธ ฯฮฟฮนฮฟแฟฆฯฮฟฮฝ, แผฮธฮฟฯ ฯฮต ฮณฯ
ฮฝฮฑฮนฮพฮฏ ฯฮต ฮดแฝด ฮดฮนฮฑฯฮตฯฯฮฝฯฯฯ ฯฮฌฯฮฑฮนฯ ฮบฮฑแฝถ ฯฮฟแฟฯ แผฯฮธฮตฮฝฮฟแฟฆฯฮน ฯฮฌฮฝฯแฟ ฮบฮฑแฝถ ฮบฮนฮฝฮดฯ
ฮฝฮตฯฮฟฯ
ฯฮน ฮบฮฑแฝถ แผฯฮฟฯฮฟแฟฆฯฮนฮฝ, แฝ
ฯแฟ ฯฮนฯ แผฮฝ แผฯฮฟฯแฟ, ฮบฮฑแฝถ ฯฮฟแฝฮฝฮฑฮฝฯฮฏฮฟฮฝ แฝ
ฯฮฑฮฝ ฮตแฝฯฮฟฯฮฏฮฑฯ ฯฮนฮฝแฝธฯ ฮปฮฌฮฒฯฮฝฯฮฑฮน, ฮบฮฑฮธฮนฮตฯฮฟแฟฆฮฝ ฯฮต ฯแฝธ ฯฮฑฯแฝธฮฝ แผฮตแฝถ ฮบฮฑแฝถ ฮธฯ
ฯฮฏฮฑฯ ฮตแฝฯฮตฯฮธฮฑฮน ฮบฮฑแฝถ แผฑฮดฯฯฯฮตฮนฯ' ' None | 713c is pertinent, you will be quite right in going on with it to the end. Ath. I must do as you say. Well, then, tradition tells us how blissful was the life of men in that age, furnished with everything in abundance, and of spontaneous growth. And the cause thereof is said to have been this: Cronos was aware of the fact that no human being (as we have explained) is capable of having irresponsible control of all human affairs without becoming filled with pride and injustice; so, pondering this fact, he then appointed as king 717a Therefore all the great labor that impious men spend upon the gods is in vain, but that of the pious is most profitable to them all. Here, then, is the mark at which we must aim; but as to shafts we should shoot, and (so to speak) the flight of them,โwhat kind of shafts, think you, would fly most straight to the mark? First of all, we say, ifโafter the honors paid to the Olympians and the gods who keep the Stateโwe should assign the Even and the Left as their honors to the gods of the under-world, we would be aiming most straight at the mark of pietyโ 717b as also in assigning to the former gods the things superior, the opposites of these. Next after these gods the wise man will offer worship to the daemons, and after the daemons to the heroes. After these will come private shrines legally dedicated to ancestral deities; and next, honors paid to living parents. For to these duty enjoins that the debtor should pay back the first and greatest of debts, the most primary of all dues, and that he should acknowledge that all that he owns and has belongs to those who begot and reared him, 909e he shall go to the public places to sacrifice, and he shall hand over his oblations to the priests and priestesses to whom belongs the consecration thereof; and he himself, together with any associates he may choose, shall join in the prayers. Ath. This procedure shall be observed for the following reasonsโIt is no easy task to found temples and gods, and to do this rightly needs much deliberation; yet it is customary for all women especially, and for sick folk everywhere, and those in peril or in distress (whatever the nature of the distress), and conversely for those who have had a slice of good fortune, to dedicate whatever happens to be at hand at the moment, and to vow sacrifice' ' None |
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30. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Demons โข Heraclitus, and daimones โข Idols, As demons โข daemons, guardians and overseers โข daemons, judges โข daimon/daimones โข daimones โข daimones, Heraclitus on โข daimones, and sacrifice โข daimones, of Hesiod โข daimones, of Plato โข daimones, of the dead โข dead, the, as daimones โข demons, (Middle) Platonists on โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon โข guide, daimonic โข prayers, and daimones โข sacrifices, and daimones โข sanctuaries, and daimones
Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 125; Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the โOrphicโ Gold Tablets, 138, 190; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 419; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 260; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 163; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23; Schibli (2002), Hierocles of Alexandria, 359; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 202
| 107d ฮตแผดฮท ฮฑแฝฯแฟ แผฮปฮปฮท แผฯฮฟฯฯ
ฮณแฝด ฮบฮฑฮบแฟถฮฝ ฮฟแฝฮดแฝฒ ฯฯฯฮทฯฮฏฮฑ ฯฮปแฝดฮฝ ฯฮฟแฟฆ แฝกฯ ฮฒฮตฮปฯฮฏฯฯฮทฮฝ ฯฮต ฮบฮฑแฝถ ฯฯฮฟฮฝฮนฮผฯฯฮฌฯฮทฮฝ ฮณฮตฮฝฮญฯฮธฮฑฮน. ฮฟแฝฮดแฝฒฮฝ ฮณแฝฐฯ แผฮปฮปฮฟ แผฯฮฟฯ
ฯฮฑ ฮตแผฐฯ แผฮนฮดฮฟฯ
แผก ฯฯ
ฯแฝด แผฯฯฮตฯฮฑฮน ฯฮปแฝดฮฝ ฯแฟฯ ฯฮฑฮนฮดฮตฮฏฮฑฯ ฯฮต ฮบฮฑแฝถ ฯฯฮฟฯแฟฯ, แผ ฮดแฝด ฮบฮฑแฝถ ฮผฮญฮณฮนฯฯฮฑ ฮปฮญฮณฮตฯฮฑฮน แฝ ฯฮตฮปฮตแฟฮฝ แผข ฮฒฮปฮฌฯฯฮตฮนฮฝ ฯแฝธฮฝ ฯฮตฮปฮตฯ
ฯฮฎฯฮฑฮฝฯฮฑ ฮตแฝฮธแฝบฯ แผฮฝ แผฯฯแฟ ฯแฟฯ แผฮบฮตแฟฯฮต ฯฮฟฯฮตฮฏฮฑฯ. ฮปฮญฮณฮตฯฮฑฮน ฮดแฝฒ ฮฟแฝฯฯฯ, แฝกฯ แผฯฮฑ ฯฮตฮปฮตฯ
ฯฮฎฯฮฑฮฝฯฮฑ แผฮบฮฑฯฯฮฟฮฝ แฝ แผฮบฮฌฯฯฮฟฯ
ฮดฮฑฮฏฮผฯฮฝ, แฝ
ฯฯฮตฯ ฮถแฟถฮฝฯฮฑ ฮตแผฐฮปฮฎฯฮตฮน, ฮฟแฝฯฮฟฯ แผฮณฮตฮนฮฝ แผฯฮนฯฮตฮนฯฮตแฟ ฮตแผฐฯ ฮดฮฎ ฯฮนฮฝฮฑ ฯฯฯฮฟฮฝ, ฮฟแผท ฮดฮตแฟ ฯฮฟแฝบฯ ฯฯ
ฮปฮปฮตฮณฮญฮฝฯฮฑฯ ฮดฮนฮฑฮดฮนฮบฮฑฯฮฑฮผฮญฮฝฮฟฯ
ฯ ฮตแผฐฯ แผฮนฮดฮฟฯ
' 108a ฮผแฝฒฮฝ ฮณแฝฐฯ แผฯฮปแฟฮฝ ฮฟแผถฮผฯฮฝ ฯฮทฯฮนฮฝ ฮตแผฐฯ แผฮนฮดฮฟฯ
ฯฮญฯฮตฮนฮฝ, แผก ฮดแพฝ ฮฟแฝฯฮต แผฯฮปแฟ ฮฟแฝฯฮต ฮผฮฏฮฑ ฯฮฑฮฏฮฝฮตฯฮฑฮฏ ฮผฮฟฮน ฮตแผถฮฝฮฑฮน. ฮฟแฝฮดแฝฒ ฮณแฝฐฯ แผฮฝ แผกฮณฮตฮผฯฮฝฯฮฝ แผฮดฮตฮน: ฮฟแฝ ฮณฮฌฯ ฯฮฟฯ ฯฮนฯ แผฮฝ ฮดฮนฮฑฮผฮฌฯฯฮฟฮน ฮฟแฝฮดฮฑฮผฯฯฮต ฮผฮนแพถฯ แฝฮดฮฟแฟฆ ฮฟแฝฯฮทฯ. ฮฝแฟฆฮฝ ฮดแฝฒ แผฮฟฮนฮบฮต ฯฯฮฏฯฮตฮนฯ ฯฮต ฮบฮฑแฝถ ฯฯฮนฯฮดฮฟฯ
ฯ ฯฮฟฮปฮปแฝฐฯ แผฯฮตฮนฮฝ: แผฯแฝธ ฯแฟถฮฝ ฮธฯ
ฯฮนแฟถฮฝ ฯฮต ฮบฮฑแฝถ ฮฝฮฟฮผฮฏฮผฯฮฝ ฯแฟถฮฝ แผฮฝฮธฮฌฮดฮต ฯฮตฮบฮผฮฑฮนฯฯฮผฮตฮฝฮฟฯ ฮปฮญฮณฯ. แผก ฮผแฝฒฮฝ ฮฟแฝฮฝ ฮบฮฟฯฮผฮฏฮฑ ฯฮต ฮบฮฑแฝถ ฯฯฯฮฝฮนฮผฮฟฯ ฯฯ
ฯแฝด แผฯฮตฯฮฑฮฏ ฯฮต ฮบฮฑแฝถ ฮฟแฝฮบ แผฮณฮฝฮฟฮตแฟ ฯแฝฐ ฯฮฑฯฯฮฝฯฮฑ: แผก ฮดโ แผฯฮนฮธฯ
ฮผฮทฯฮนฮบแฟถฯ ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯ แผฯฮฟฯ
ฯฮฑ, แฝ
ฯฮตฯ แผฮฝ ฯแฟท แผฮผฯฯฮฟฯฮธฮตฮฝ ฮตแผถฯฮฟฮฝ, ฯฮตฯแฝถ แผฮบฮตแฟฮฝฮฟ ฯฮฟฮปแฝบฮฝ 113d ฯฮฟฯฯฯฮฝ ฮดแฝฒ ฮฟแฝฯฯฯ ฯฮตฯฯ
ฮบฯฯฯฮฝ, แผฯฮตฮนฮดแฝฐฮฝ แผฯฮฏฮบฯฮฝฯฮฑฮน ฮฟแผฑ ฯฮตฯฮตฮปฮตฯ
ฯฮทฮบฯฯฮตฯ ฮตแผฐฯ ฯแฝธฮฝ ฯฯฯฮฟฮฝ ฮฟแผท แฝ ฮดฮฑฮฏฮผฯฮฝ แผฮบฮฑฯฯฮฟฮฝ ฮบฮฟฮผฮฏฮถฮตฮน, ฯฯแฟถฯฮฟฮฝ ฮผแฝฒฮฝ ฮดฮนฮตฮดฮนฮบฮฌฯฮฑฮฝฯฮฟ ฮฟแผต ฯฮต ฮบฮฑฮปแฟถฯ ฮบฮฑแฝถ แฝฯฮฏฯฯ ฮฒฮนฯฯฮฑฮฝฯฮตฯ ฮบฮฑแฝถ ฮฟแผฑ ฮผฮฎ. ฮบฮฑแฝถ ฮฟแผณ ฮผแฝฒฮฝ แผฮฝ ฮดฯฮพฯฯฮน ฮผฮญฯฯฯ ฮฒฮตฮฒฮนฯฮบฮญฮฝฮฑฮน, ฯฮฟฯฮตฯ
ฮธฮญฮฝฯฮตฯ แผฯแฝถ ฯแฝธฮฝ แผฯฮญฯฮฟฮฝฯฮฑ, แผฮฝฮฑฮฒฮฌฮฝฯฮตฯ แผ ฮดแฝด ฮฑแฝฯฮฟแฟฯ แฝฯฮฎฮผฮฑฯฮฌ แผฯฯฮนฮฝ, แผฯแฝถ ฯฮฟฯฯฯฮฝ แผฯฮนฮบฮฝฮฟแฟฆฮฝฯฮฑฮน ฮตแผฐฯ ฯแฝดฮฝ ฮปฮฏฮผฮฝฮทฮฝ, ฮบฮฑแฝถ แผฮบฮตแฟ ฮฟแผฐฮบฮฟแฟฆฯฮฏ ฯฮต ฮบฮฑแฝถ ฮบฮฑฮธฮฑฮนฯฯฮผฮตฮฝฮฟฮน ฯแฟถฮฝ ฯฮต แผฮดฮนฮบฮทฮผฮฌฯฯฮฝ ฮดฮนฮดฯฮฝฯฮตฯ ฮดฮฏฮบฮฑฯ แผฯฮฟฮปฯฮฟฮฝฯฮฑฮน, ฮตแผด ฯฮฏฯ ฯฮน แผ ฮดฮฏฮบฮทฮบฮตฮฝ, ฯแฟถฮฝ ฯฮต ฮตแฝฮตฯฮณฮตฯฮนแฟถฮฝ ' None | 107d from evil or be saved in any other way than by becoming as good and wise as possible. For the soul takes with it to the other world nothing but its education and nurture, and these are said to benefit or injure the departed greatly from the very beginning of his journey thither. And so it is said that after death, the tutelary genius of each person, to whom he had been allotted in life, leads him to a place where the dead are gathered together; then they are judged and depart to the other world' 108a for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time, 113d Such is the nature of these things. Now when the dead have come to the place where each is led by his genius, first they are judged and sentenced, as they have lived well and piously, or not. And those who are found to have lived neither well nor ill, go to the Acheron and, embarking upon vessels provided for them, arrive in them at the lake; there they dwell and are purified, and if they have done any wrong they are absolved by paying the penalty for their wrong doings, ' None |
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31. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Aristotle, on daimones โข Daemon โข Daemon, guardian/allotted โข Heraclitus, and daimones โข Plato and Platonism, on demons โข Spirit, characterizations as, angelic or daemonic being โข daemon (daimรดn, ฮดฮฑฮฏฮผฯฮฝโ) as intermediary beings โข daimon (demon), and the demonic โข daimones โข daimones, Heraclitus on โข daimones, and sacrifice โข daimones, daimonion of Socrates โข daimones, of Hesiod โข daimones, of Plato โข daimones, of the dead โข daimons โข dead, the, as daimones โข demons, in Platonism โข prayers, and daimones โข sacrifices, and daimones โข sanctuaries, and daimones
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 140; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 26, 34; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 67; Levison (2009), Filled with the Spirit, 190; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, 115, 126; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 68, 69, 83; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 262
| 242b ฮปฯฮณฯฮฝ ฮผฮทฮดฮญฮฝฮฑ ฯฮปฮตฮฏฮฟฯ
ฯ แผข ฯแฝฒ ฯฮตฯฮฟฮนฮทฮบฮญฮฝฮฑฮน ฮณฮตฮณฮตฮฝแฟฯฮธฮฑฮน แผคฯฮฟฮน ฮฑแฝฯแฝธฮฝ ฮปฮญฮณฮฟฮฝฯฮฑ แผข แผฮปฮปฮฟฯ
ฯ แผฮฝฮฏ ฮณฮญ ฯแฟณ ฯฯฯฯแฟณ ฯฯฮฟฯฮฑฮฝฮฑฮณฮบฮฌฮถฮฟฮฝฯฮฑ โฮฃฮนฮผฮผฮฏฮฑฮฝ ฮฮทฮฒฮฑแฟฮฟฮฝ แผฮพฮฑฮนฯแฟถ ฮปฯฮณฮฟฯ
ยท ฯแฟถฮฝ ฮดแฝฒ แผฮปฮปฯฮฝ ฯฮฌฮผฯฮฟฮปฯ
ฮบฯฮฑฯฮตแฟฯโฮบฮฑแฝถ ฮฝแฟฆฮฝ ฮฑแฝ ฮดฮฟฮบฮตแฟฯ ฮฑแผดฯฮนฯฯ ฮผฮฟฮน ฮณฮตฮณฮตฮฝแฟฯฮธฮฑฮน ฮปฯฮณแฟณ ฯฮนฮฝแฝถ แฟฅฮทฮธแฟฮฝฮฑฮน. ฮฆฮฮ. ฮฟแฝ ฯฯฮปฮตฮผฯฮฝ ฮณฮต แผฮณฮณฮญฮปฮปฮตฮนฯ. แผฮปฮปแฝฐ ฯแฟถฯ ฮดแฝด ฮบฮฑแฝถ ฯฮฏฮฝฮน ฯฮฟฯฯแฟณ; ฮฃฮฉ. แผกฮฝฮฏฮบสผ แผฮผฮตฮปฮปฮฟฮฝ, แฝ ฮณฮฑฮธฮญ, ฯแฝธฮฝ ฯฮฟฯฮฑฮผแฝธฮฝ ฮดฮนฮฑฮฒฮฑฮฏฮฝฮตฮนฮฝ, ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฯฮฝ ฯฮต ฮบฮฑแฝถ ฯแฝธ ฮตแผฐฯฮธแฝธฯ ฯฮทฮผฮตแฟฯฮฝ ฮผฮฟฮน ฮณฮฏฮณฮฝฮตฯฮธฮฑฮน แผฮณฮญฮฝฮตฯฮฟ' 246e ฮบฮฑฮปฯฮฝ, ฯฮฟฯฯฮฝ, แผฮณฮฑฮธฯฮฝ, ฮบฮฑแฝถ ฯแพถฮฝ แฝ
ฯฮน ฯฮฟฮนฮฟแฟฆฯฮฟฮฝยท ฯฮฟฯฯฮฟฮนฯ ฮดแฝด ฯฯฮญฯฮตฯฮฑฮฏ ฯฮต ฮบฮฑแฝถ ฮฑแฝฮพฮตฯฮฑฮน ฮผฮฌฮปฮนฯฯฮฌ ฮณฮต ฯแฝธ ฯแฟฯ ฯฯ
ฯแฟฯ ฯฯฮญฯฯฮผฮฑ, ฮฑแผฐฯฯฯแฟท ฮดแฝฒ ฮบฮฑแฝถ ฮบฮฑฮบแฟท ฮบฮฑแฝถ ฯฮฟแฟฯ แผฮฝฮฑฮฝฯฮฏฮฟฮนฯ ฯฮธฮฏฮฝฮตฮน ฯฮต ฮบฮฑแฝถ ฮดฮนฯฮปฮปฯ
ฯฮฑฮน. ฮฃฮฉ. แฝ ฮผแฝฒฮฝ ฮดแฝด ฮผฮญฮณฮฑฯ แผกฮณฮตฮผแฝผฮฝ แผฮฝ ฮฟแฝฯฮฑฮฝแฟท ฮฮตฯฯ, แผฮปฮฑฯฮฝฯฮฝ ฯฯฮทฮฝแฝธฮฝ แผ
ฯฮผฮฑ, ฯฯแฟถฯฮฟฯ ฯฮฟฯฮตฯฮตฯฮฑฮน, ฮดฮนฮฑฮบฮฟฯฮผแฟถฮฝ ฯฮฌฮฝฯฮฑ ฮบฮฑแฝถ แผฯฮนฮผฮตฮปฮฟฯฮผฮตฮฝฮฟฯยท ฯแฟท ฮดสผ แผฯฮตฯฮฑฮน ฯฯฯฮฑฯฮนแฝฐ ฮธฮตแฟถฮฝ ฯฮต ฮบฮฑแฝถ ฮดฮฑฮนฮผฯฮฝฯฮฝ, 252d ฮบฮฑแฝถ ฮฟแฝฯฯ ฮบฮฑฮธสผ แผฮบฮฑฯฯฮฟฮฝ ฮธฮตฯฮฝ, ฮฟแฝ แผฮบฮฑฯฯฮฟฯ แผฆฮฝ ฯฮฟฯฮตฯ
ฯฮฎฯ, แผฮบฮตแฟฮฝฮฟฮฝ ฯฮนฮผแฟถฮฝ ฯฮต ฮบฮฑแฝถ ฮผฮนฮผฮฟฯฮผฮตฮฝฮฟฯ ฮตแผฐฯ ฯแฝธ ฮดฯ
ฮฝฮฑฯแฝธฮฝ ฮถแฟ, แผฯฯ แผฮฝ แพ แผฮดฮนฮฌฯฮธฮฟฯฮฟฯ ฮบฮฑแฝถ ฯแฝดฮฝ ฯแฟฮดฮต ฯฯฯฯฮทฮฝ ฮณฮญฮฝฮตฯฮนฮฝ ฮฒฮนฮฟฯฮตฯแฟ, ฮบฮฑแฝถ ฯฮฟฯฯแฟณ ฯแฟท ฯฯฯฯแฟณ ฯฯฯฯ ฯฮต ฯฮฟแฝบฯ แผฯฯฮผฮญฮฝฮฟฯ
ฯ ฮบฮฑแฝถ ฯฮฟแฝบฯ แผฮปฮปฮฟฯ
ฯ แฝฮผฮนฮปฮตแฟ ฯฮต ฮบฮฑแฝถ ฯฯฮฟฯฯฮญฯฮตฯฮฑฮน. ฯฯฮฝ ฯฮต ฮฟแฝฮฝ แผฯฯฯฮฑ ฯแฟถฮฝ ฮบฮฑฮปแฟถฮฝ ฯฯแฝธฯ ฯฯฯฯฮฟฯ
แผฮบฮปฮญฮณฮตฯฮฑฮน แผฮบฮฑฯฯฮฟฯ, ฮบฮฑแฝถ แฝกฯ ฮธฮตแฝธฮฝ ฮฑแฝฯแฝธฮฝ แผฮบฮตแฟฮฝฮฟฮฝ แฝฮฝฯฮฑ แผฮฑฯ
ฯแฟท ฮฟแผทฮฟฮฝ แผฮณฮฑฮปฮผฮฑ ฯฮตฮบฯฮฑฮฏฮฝฮตฯฮฑฮฏ ฯฮต ฮบฮฑแฝถ ฮบฮฑฯฮฑฮบฮฟฯฮผฮตแฟ, แฝกฯ 265b ฮฆฮฮ. ฯฮฌฮฝฯ
ฮณฮต. ฮฃฮฉ. ฯแฟฯ ฮดแฝฒ ฮธฮตฮฏฮฑฯ ฯฮตฯฯฮฌฯฯฮฝ ฮธฮตแฟถฮฝ ฯฮญฯฯฮฑฯฮฑ ฮผฮญฯฮท ฮดฮนฮตฮปฯฮผฮตฮฝฮฟฮน, ฮผฮฑฮฝฯฮนฮบแฝดฮฝ ฮผแฝฒฮฝ แผฯฮฏฯฮฝฮฟฮนฮฑฮฝ แผฯฯฮปฮปฯฮฝฮฟฯ ฮธฮญฮฝฯฮตฯ, ฮฮนฮฟฮฝฯฯฮฟฯ
ฮดแฝฒ ฯฮตฮปฮตฯฯฮนฮบฮฎฮฝ, ฮฮฟฯ
ฯแฟถฮฝ ฮดสผ ฮฑแฝ ฯฮฟฮนฮทฯฮนฮบฮฎฮฝ, ฯฮตฯฮฌฯฯฮทฮฝ ฮดแฝฒ แผฯฯฮฟฮดฮฏฯฮทฯ ฮบฮฑแฝถ แผฯฯฯฮฟฯ, แผฯฯฯฮนฮบแฝดฮฝ ฮผฮฑฮฝฮฏฮฑฮฝ แผฯฮฎฯฮฑฮผฮญฮฝ ฯฮต แผฯฮฏฯฯฮทฮฝ ฮตแผถฮฝฮฑฮน, ฮบฮฑแฝถ ฮฟแฝฮบ ฮฟแผถฮดสผ แฝ
ฯแฟ ฯแฝธ แผฯฯฯฮนฮบแฝธฮฝ ฯฮฌฮธฮฟฯ แผฯฮตฮนฮบฮฌฮถฮฟฮฝฯฮตฯ, แผดฯฯฯ ฮผแฝฒฮฝ แผฮปฮทฮธฮฟแฟฆฯ ฯฮนฮฝฮฟฯ แผฯฮฑฯฯฯฮผฮตฮฝฮฟฮน, ฯฮฌฯฮฑ ฮดสผ แผฮฝ ฮบฮฑแฝถ แผฮปฮปฮฟฯฮต ฯฮฑฯฮฑฯฮตฯฯฮผฮตฮฝฮฟฮน, ฮบฮตฯฮฌฯฮฑฮฝฯฮตฯ ฮฟแฝ ฯฮฑฮฝฯฮฌฯฮฑฯฮนฮฝ แผฯฮฏฮธฮฑฮฝฮฟฮฝ ฮปฯฮณฮฟฮฝ, ' None | 242b no one of all those who have been born in your lifetime has produced more discourses than you, either by speaking them yourself or compelling others to do so. I except Simmias the Theban; but you are far ahead of all the rest. And now I think you have become the cause of another, spoken by me. Phaedrus. That is not exactly a declaration of war! But how is this, and what is the discourse? Socrates. My good friend, when I was about to cross the stream, the spirit and the sign' 246e it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things. 252d And so it is with the follower of each of the other gods; he lives, so far as he is able, honoring and imitating that god, so long as he is uncorrupted, and is living his first life on earth, and in that way he behaves and conducts himself toward his beloved and toward all others. Now each one chooses his love from the ranks of the beautiful according to his character, and he fashions him and adorns him 265b Phaedrus. Certainly. Socrates. And we made four divisions of the divine madness, ascribing them to four gods, saying that prophecy was inspired by Apollo, the mystic madness by Dionysus, the poetic by the Muses, and the madness of love, inspired by Aphrodite and Eros, we said was the best. We described the passion of love in some sort of figurative manner, expressing some truth, perhaps, and perhaps being led away in another direction, and after composing a somewhat ' None |
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32. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Agathos daimon โข Demons โข Heraclitus, and daimones โข Idols, As demons โข Plato and Platonism, on demons โข daimon/daimones โข daimones โข daimones, Heraclitus on โข daimones, and sacrifice โข daimones, daimonion of Socrates โข daimones, of Hesiod โข daimones, of Plato โข daimones, of the dead โข daimons โข daimons, โข dead, the, as daimones โข demons, (Middle) Platonists on โข demons, Origen on โข demons, in Platonism โข gods, daimon โข prayers, and daimones โข sacrifices, and daimones โข sanctuaries, and daimones
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 32; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 140; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 125, 298; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 349, 419; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 193; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 87; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 163; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, 115, 116
| 427c ฮฟแฝฮดฮตฮฝแฝถ แผฮปฮปแฟณ ฯฮตฮนฯฯฮผฮตฮธฮฑ, แผแฝฐฮฝ ฮฝฮฟแฟฆฮฝ แผฯฯฮผฮตฮฝ, ฮฟแฝฮดแฝฒ ฯฯฮทฯฯฮผฮตฮธฮฑ แผฮพฮทฮณฮทฯแฟ แผฮปฮปสผ แผข ฯแฟท ฯฮฑฯฯฮฏแฟณยท ฮฟแฝฯฮฟฯ ฮณแฝฐฯ ฮดฮฎฯฮฟฯ
แฝ ฮธฮตแฝธฯ ฯฮตฯแฝถ ฯแฝฐ ฯฮฟฮนฮฑแฟฆฯฮฑ ฯแพถฯฮนฮฝ แผฮฝฮธฯฯฯฮฟฮนฯ ฯฮฌฯฯฮนฮฟฯ แผฮพฮทฮณฮทฯแฝดฯ แผฮฝ ฮผฮญฯแฟณ ฯแฟฯ ฮณแฟฯ แผฯแฝถ ฯฮฟแฟฆ แฝฮผฯฮฑฮปฮฟแฟฆ ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฯ แผฮพฮทฮณฮตแฟฯฮฑฮน. 617d แผฮฝ ฮผฮญฯฮตฮน แผฮบฮฑฯฮญฯฮฑฯ แผฮบฮฑฯฮญฯแพณ ฯแฟ ฯฮตฮนฯแฝถ แผฯฮฌฯฯฮตฯฮธฮฑฮน. ฯฯแพถฯ ฮฟแฝฮฝ, แผฯฮตฮนฮดแฝด แผฯฮนฮบฮญฯฮธฮฑฮน, ฮตแฝฮธแฝบฯ ฮดฮตแฟฮฝ แผฐฮญฮฝฮฑฮน ฯฯแฝธฯ ฯแฝดฮฝ ฮฮฌฯฮตฯฮนฮฝ. ฯฯฮฟฯฮฎฯฮทฮฝ ฮฟแฝฮฝ ฯฮนฮฝฮฑ ฯฯแพถฯ ฯฯแฟถฯฮฟฮฝ ฮผแฝฒฮฝ แผฮฝ ฯฮฌฮพฮตฮน ฮดฮนฮฑฯฯแฟฯฮฑฮน, แผฯฮตฮนฯฮฑ ฮปฮฑฮฒฯฮฝฯฮฑ แผฮบ ฯแฟถฮฝ ฯแฟฯ ฮฮฑฯฮญฯฮตฯฯ ฮณฮฟฮฝฮฌฯฯฮฝ ฮบฮปฮฎฯฮฟฯ
ฯ ฯฮต ฮบฮฑแฝถ ฮฒฮฏฯฮฝ ฯฮฑฯฮฑฮดฮตฮฏฮณฮผฮฑฯฮฑ, แผฮฝฮฑฮฒฮฌฮฝฯฮฑ แผฯฮฏ ฯฮน ฮฒแฟฮผฮฑ แฝฯฮทฮปแฝธฮฝ ฮตแผฐฯฮตแฟฮฝโ' ' None | 427c we neither know anything nor in the founding of our city if we are wise shall we entrust them to any other or make use of any other interpreter than the God of our fathers. For this God surely is in such matters for all mankind the interpreter of the religion of their fathers who from his seat in the middle and at the very navel of the earth delivers his interpretation. Excellently said, he replied; and that is what we must do. 617d alternately with either hand lent a hand to each.' ' None |
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33. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Aristotle, on daimones โข Augustine of Hippo, on pagan divination, demonic divination, critique of โข Daimon(es) โข Daimon, Eros as, โข Demons โข Hesiod, daimones of โข Logos, As mediating demon โข Socrates; daimon of โข daemones โข daemons โข daimon (spirit) โข daimon/daimones โข daimon/demon โข daimones โข daimones, and Socrates โข daimones, and demons โข daimones, and sacrifice โข daimones, of Hesiod โข daimones, of Plato โข daimons โข daimons, โข dead, the, as daimones โข demon (daimon) โข demons โข demons, โข demons, Timaean influence on โข demons, as intermediaries โข demons, bodies of air โข demons, in Apuleius โข demons, in the Christian tradition โข demons, in the philosophical tradition โข demons, xii; Socrates daimon, โข demons, xii; in philosophers thought โข demons, xii; origin, nature and activity of โข divination, and daimones โข idolatry; instigated by demons โข magic, and daimones โข prayers, and daimones โข sacrifices, and daimones โข syntax, in the Gospel of Judas, โdemonโ and โspirit,โ
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25, 33; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 426; Dillon and Timotin (2015), Platonic Theories of Prayer, 63; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 323; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 418, 419, 425; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 26; Fowler (2014), Plato in the Third Sophistic, 43; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 109; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 105, 108, 114, 119; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 228; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 121; Johnston (2008), Ancient Greek Divination, 9, 10; Jorgenson (2018), The Embodied Soul in Plato's Later Thought, 72; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 164, 165; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 24, 184; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 139, 140; Osborne (1996), Eros Unveiled: Plato and the God of Love. 108; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 97; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 125; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 241; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 46; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 12, 95, 200
| 188b ฮฟแผต ฯฮต ฮณแฝฐฯ ฮปฮฟฮนฮผฮฟแฝถ ฯฮนฮปฮฟแฟฆฯฮน ฮณฮฏฮณฮฝฮตฯฮธฮฑฮน แผฮบ ฯแฟถฮฝ ฯฮฟฮนฮฟฯฯฯฮฝ ฮบฮฑแฝถ แผฮปฮปฮฑ แผฮฝฯฮผฮฟฮนฮฑ ฯฮฟฮปฮปแฝฐ ฮฝฮฟฯฮฎฮผฮฑฯฮฑ ฮบฮฑแฝถ ฯฮฟแฟฯ ฮธฮทฯฮฏฮฟฮนฯ ฮบฮฑแฝถ ฯฮฟแฟฯ ฯฯ
ฯฮฟแฟฯยท ฮบฮฑแฝถ ฮณแฝฐฯ ฯฮฌฯฮฝฮฑฮน ฮบฮฑแฝถ ฯฮฌฮปฮฑฮถฮฑฮน ฮบฮฑแฝถ แผฯฯ
ฯแฟฮฒฮฑฮน แผฮบ ฯฮปฮตฮฟฮฝฮตฮพฮฏฮฑฯ ฮบฮฑแฝถ แผฮบฮฟฯฮผฮฏฮฑฯ ฯฮตฯแฝถ แผฮปฮปฮทฮปฮฑ ฯแฟถฮฝ ฯฮฟฮนฮฟฯฯฯฮฝ ฮณฮฏฮณฮฝฮตฯฮฑฮน แผฯฯฯฮนฮบแฟถฮฝ, แฝงฮฝ แผฯฮนฯฯฮฎฮผฮท ฯฮตฯแฝถ แผฯฯฯฯฮฝ ฯฮต ฯฮฟฯแฝฐฯ ฮบฮฑแฝถ แผฮฝฮนฮฑฯ
ฯแฟถฮฝ แฝฅฯฮฑฯ แผฯฯฯฮฟฮฝฮฟฮผฮฏฮฑ ฮบฮฑฮปฮตแฟฯฮฑฮน. แผฯฮน ฯฮฟฮฏฮฝฯ
ฮฝ ฮบฮฑแฝถ ฮฑแผฑ ฮธฯ
ฯฮฏฮฑฮน ฯแพถฯฮฑฮน ฮบฮฑแฝถ ฮฟแผทฯ ฮผฮฑฮฝฯฮนฮบแฝด แผฯฮนฯฯฮฑฯฮตแฟโฯฮฑแฟฆฯฮฑ ฮดสผ แผฯฯแฝถฮฝ แผก ฯฮตฯแฝถ ฮธฮตฮฟฯฯ ฯฮต 188c ฮบฮฑแฝถ แผฮฝฮธฯฯฯฮฟฯ
ฯ ฯฯแฝธฯ แผฮปฮปฮฎฮปฮฟฯ
ฯ ฮบฮฟฮนฮฝฯฮฝฮฏฮฑโฮฟแฝ ฯฮตฯแฝถ แผฮปฮปฮฟ ฯฮฏ แผฯฯฮนฮฝ แผข ฯฮตฯแฝถ แผฯฯฯฮฟฯ ฯฯ
ฮปฮฑฮบฮฎฮฝ ฯฮต ฮบฮฑแฝถ แผดฮฑฯฮนฮฝ. ฯแพถฯฮฑ ฮณแฝฐฯ แผฯฮญฮฒฮตฮนฮฑ ฯฮนฮปฮตแฟ ฮณฮฏฮณฮฝฮตฯฮธฮฑฮน แผแฝฐฮฝ ฮผฮฎ ฯฮนฯ ฯแฟท ฮบฮฟฯฮผฮฏแฟณ แผฯฯฯฮน ฯฮฑฯฮฏฮถฮทฯฮฑฮน ฮผฮทฮดแฝฒ ฯฮนฮผแพท ฯฮต ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฯฯฮตฯฮฒฮตฯแฟ แผฮฝ ฯฮฑฮฝฯแฝถ แผฯฮณแฟณ, แผฮปฮปแฝฐ ฯแฝธฮฝ แผฯฮตฯฮฟฮฝ, ฮบฮฑแฝถ ฯฮตฯแฝถ ฮณฮฟฮฝฮญฮฑฯ ฮบฮฑแฝถ ฮถแฟถฮฝฯฮฑฯ ฮบฮฑแฝถ ฯฮตฯฮตฮปฮตฯ
ฯฮทฮบฯฯฮฑฯ ฮบฮฑแฝถ ฯฮตฯแฝถ ฮธฮตฮฟฯฯยท แผ ฮดแฝด ฯฯฮฟฯฯฮญฯฮฑฮบฯฮฑฮน ฯแฟ ฮผฮฑฮฝฯฮนฮบแฟ แผฯฮนฯฮบฮฟฯฮตแฟฮฝ ฯฮฟแฝบฯ แผฯแฟถฮฝฯฮฑฯ ฮบฮฑแฝถ แผฐฮฑฯฯฮตฯฮตฮนฮฝ, ฮบฮฑแฝถ แผฯฯฮนฮฝ ฮฑแฝ แผก 188d ฮผฮฑฮฝฯฮนฮบแฝด ฯฮนฮปฮฏฮฑฯ ฮธฮตแฟถฮฝ ฮบฮฑแฝถ แผฮฝฮธฯฯฯฯฮฝ ฮดฮทฮผฮนฮฟฯ
ฯฮณแฝธฯ ฯแฟท แผฯฮฏฯฯฮฑฯฮธฮฑฮน ฯแฝฐ ฮบฮฑฯแฝฐ แผฮฝฮธฯฯฯฮฟฯ
ฯ แผฯฯฯฮนฮบฮฌ, แฝ
ฯฮฑ ฯฮตฮฏฮฝฮตฮน ฯฯแฝธฯ ฮธฮญฮผฮนฮฝ ฮบฮฑแฝถ ฮตแฝฯฮญฮฒฮตฮนฮฑฮฝ. 202e ฮผฮตฯฮฑฮพฯ แผฯฯฮน ฮธฮตฮฟแฟฆ ฯฮต ฮบฮฑแฝถ ฮธฮฝฮทฯฮฟแฟฆ. 203a ฮบฮฑแฝถ ฯแฝฐฯ แผฯแฟณฮดแฝฐฯ ฮบฮฑแฝถ ฯแฝดฮฝ ฮผฮฑฮฝฯฮตฮฏฮฑฮฝ ฯแพถฯฮฑฮฝ ฮบฮฑแฝถ ฮณฮฟฮทฯฮตฮฏฮฑฮฝ. ฮธฮตแฝธฯ ฮดแฝฒ แผฮฝฮธฯฯฯแฟณ ฮฟแฝ ฮผฮตฮฏฮณฮฝฯ
ฯฮฑฮน, แผฮปฮปแฝฐ ฮดฮนแฝฐ ฯฮฟฯฯฮฟฯ
ฯแพถฯฮฌ แผฯฯฮนฮฝ แผก แฝฮผฮนฮปฮฏฮฑ ฮบฮฑแฝถ แผก ฮดฮนฮฌฮปฮตฮบฯฮฟฯ ฮธฮตฮฟแฟฯ ฯฯแฝธฯ แผฮฝฮธฯฯฯฮฟฯ
ฯ, ฮบฮฑแฝถ แผฮณฯฮทฮณฮฟฯฯฯฮน ฮบฮฑแฝถ ฮบฮฑฮธฮตฯฮดฮฟฯ
ฯฮนยท ฮบฮฑแฝถ แฝ ฮผแฝฒฮฝ ฯฮตฯแฝถ ฯแฝฐ ฯฮฟฮนฮฑแฟฆฯฮฑ ฯฮฟฯแฝธฯ ฮดฮฑฮนฮผฯฮฝฮนฮฟฯ แผฮฝฮฎฯ, แฝ ฮดแฝฒ แผฮปฮปฮฟ ฯฮน ฯฮฟฯแฝธฯ แฝขฮฝ แผข ฯฮตฯแฝถ ฯฮญฯฮฝฮฑฯ แผข ฯฮตฮนฯฮฟฯ
ฯฮณฮฏฮฑฯ ฯฮนฮฝแฝฐฯ ฮฒฮฌฮฝฮฑฯ
ฯฮฟฯ. ฮฟแฝฯฮฟฮน ฮดแฝด ฮฟแผฑ ฮดฮฑฮฏฮผฮฟฮฝฮตฯ ฯฮฟฮปฮปฮฟแฝถ ฮบฮฑแฝถ ฯฮฑฮฝฯฮฟฮดฮฑฯฮฟฮฏ ฮตแผฐฯฮนฮฝ, ฮตแผทฯ ฮดแฝฒ ฯฮฟฯฯฯฮฝ แผฯฯแฝถ ฮบฮฑแฝถ แฝ แผฯฯฯ. 219b ฮฒฮฟฯ
ฮปฮตฯ
ฯฮผฮตฮฝฮฟฮน ฯฯฮฌฮพฮฟฮผฮตฮฝ แฝ แผฮฝ ฯฮฑฮฏฮฝฮทฯฮฑฮน ฮฝแฟทฮฝ ฯฮตฯฮฏ ฯฮต ฯฮฟฯฯฯฮฝ ฮบฮฑแฝถ ฯฮตฯแฝถ ฯแฟถฮฝ แผฮปฮปฯฮฝ แผฯฮนฯฯฮฟฮฝ. 219c ฮดฮฑฮนฮผฮฟฮฝฮฏแฟณ แฝกฯ แผฮปฮทฮธแฟถฯ ฮบฮฑแฝถ ฮธฮฑฯ
ฮผฮฑฯฯแฟท, ฮบฮฑฯฮตฮบฮตฮฏฮผฮทฮฝ ฯแฝดฮฝ ฮฝฯฮบฯฮฑ แฝ
ฮปฮทฮฝ. ฮบฮฑแฝถ ฮฟแฝฮดแฝฒ ฯฮฑแฟฆฯฮฑ ฮฑแฝ, แฝฆ ฮฃฯฮบฯฮฑฯฮตฯ, แผฯฮตแฟฯ แฝ
ฯฮน ฯฮตฯฮดฮฟฮผฮฑฮน. ฯฮฟฮนฮฎฯฮฑฮฝฯฮฟฯ ฮดแฝฒ ฮดแฝด ฯฮฑแฟฆฯฮฑ แผฮผฮฟแฟฆ ฮฟแฝฯฮฟฯ ฯฮฟฯฮฟแฟฆฯฮฟฮฝ ฯฮตฯฮนฮตฮณฮญฮฝฮตฯฯ ฯฮต ฮบฮฑแฝถ ฮบฮฑฯฮตฯฯฯฮฝฮทฯฮตฮฝ ฮบฮฑแฝถ ฮบฮฑฯฮตฮณฮญฮปฮฑฯฮตฮฝ ฯแฟฯ แผฮผแฟฯ แฝฅฯฮฑฯ ฮบฮฑแฝถ แฝฮฒฯฮนฯฮตฮฝโฮบฮฑแฝถ ฯฮตฯแฝถ แผฮบฮตแฟฮฝฯ ฮณฮต แพคฮผฮทฮฝ ฯแฝถ ฮตแผถฮฝฮฑฮน, แฝฆ แผฮฝฮดฯฮตฯ ฮดฮนฮบฮฑฯฯฮฑฮฏยท ฮดฮนฮบฮฑฯฯฮฑแฝถ ฮณฮฌฯ แผฯฯฮต ฯแฟฯ ฮฃฯฮบฯฮฌฯฮฟฯ
ฯ แฝฯฮตฯฮทฯฮฑฮฝฮฏฮฑฯโฮตแฝ ฮณแฝฐฯ แผดฯฯฮต ฮผแฝฐ ฮธฮตฮฟฯฯ, ฮผแฝฐ ฮธฮตฮฌฯ, ฮฟแฝฮดแฝฒฮฝ ฯฮตฯฮนฯฯฯฯฮตฯฮฟฮฝ ฮบฮฑฯฮฑฮดฮตฮดฮฑฯฮธฮทฮบแฝผฯ' ' None | 188b and wrong does he wreak. For at these junctures are wont to arise pestilences and many other varieties of disease in beasts and herbs; likewise hoar-frosts, hails, and mildews, which spring from mutual encroachments and disturbances in such love-connections as are studied in relation to the motions of the stars and the yearly seasons by what we term astronomy. So further, all sacrifices and ceremonies controlled by divination, 188c namely, all means of communion between gods and men, are only concerned with either the preservation or the cure of Love. For impiety is usually in each case the result of refusing to gratify the orderly Love or to honor and prefer him in all our affairs, and of yielding to the other in questions of duty towards oneโs parents whether alive or dead, and also towards the gods. To divination is appointed the task of supervising and treating the health of these Loves; wherefore that art, 188d as knowing what human love-affairs will lead to seemliness and pious observance, is indeed a purveyor of friendship betwixt gods and men. 202e Through it are conveyed all divination and priestcraft concerning sacrifice and ritual 203a and incantations, and all soothsaying and sorcery. God with man does not mingle: but the spiritual is the means of all society and converse of men with gods and of gods with men, whether waking or asleep. Whosoever has skill in these affairs is a spiritual man to have it in other matters, as in common arts and crafts, is for the mechanical. Many and multifarious are these spirits, and one of them is Love. 219b we shall consider and do what appears to be best for the two of us in this and our other affairs. 219c wound my arms about this truly spiritual and miraculous creature; and lay thus all the night long. Here too, Socrates, you are unable to give me the lie. When I had done all this, he showed such superiority and contempt, laughing my youthful charms to scorn, and flouting the very thing on which I prided myself, gentlemen of the juryโfor you are here to try Socrates for his lofty disdain: you may be sure, by godsโand goddessesโthat when I arose I had in no more particular sense slept a night' ' None |
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34. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข daimon โข daimon (demon), and the demonic โข daimones โข daimones, daimonion of Socrates โข daimons, โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon
Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 144; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 331; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 112; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 116, 118; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 68; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 202
| 149c ฮฟแฝฮบ แผฮดฯฮบฮต ฮผฮฑฮนฮตฯฮตฯฮธฮฑฮน, แฝ
ฯฮน แผก แผฮฝฮธฯฯฯฮฏฮฝฮท ฯฯฯฮนฯ แผฯฮธฮตฮฝฮตฯฯฮญฯฮฑ แผข ฮปฮฑฮฒฮตแฟฮฝ ฯฮญฯฮฝฮทฮฝ แฝงฮฝ แผฮฝ แพ แผฯฮตฮนฯฮฟฯยท ฯฮฑแฟฯ ฮดแฝฒ ฮดฮนสผ แผกฮปฮนฮบฮฏฮฑฮฝ แผฯฯฮบฮฟฮนฯ ฯฯฮฟฯฮญฯฮฑฮพฮต ฯฮนฮผแฟถฯฮฑ ฯแฝดฮฝ ฮฑแฝฯแฟฯ แฝฮผฮฟฮนฯฯฮทฯฮฑ. ฮฮฮฮ. ฮตแผฐฮบฯฯ. ฮฃฮฉ. ฮฟแฝฮบฮฟแฟฆฮฝ ฮบฮฑแฝถ ฯฯฮดฮต ฮตแผฐฮบฯฯ ฯฮต ฮบฮฑแฝถ แผฮฝฮฑฮณฮบฮฑแฟฮฟฮฝ, ฯแฝฐฯ ฮบฯ
ฮฟฯฯฮฑฯ ฮบฮฑแฝถ ฮผแฝด ฮณฮนฮณฮฝฯฯฮบฮตฯฮธฮฑฮน ฮผแพถฮปฮปฮฟฮฝ แฝฯแฝธ ฯแฟถฮฝ ฮผฮฑฮนแฟถฮฝ แผข ฯแฟถฮฝ แผฮปฮปฯฮฝ; ฮฮฮฮ. ฯฮฌฮฝฯ
ฮณฮต. ฮฃฮฉ. ฮบฮฑแฝถ ฮผแฝดฮฝ ฮบฮฑแฝถ ฮดฮนฮดฮฟแฟฆฯฮฑฮฏ ฮณฮต ฮฑแผฑ ฮผฮฑแฟฮฑฮน ฯฮฑฯฮผฮฌฮบฮนฮฑ ฮบฮฑแฝถ' ' None | 149c THEAET. Very likely. SOC. Is it not, then, also likely and even necessary, that midwives should know better than anyone else who are pregt and who are not? THEAET. Certainly. SOC. And furthermore, the midwives, by means of drug' ' None |
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35. Plato, Theages, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Daemon โข Spirit, characterizations as, angelic or daemonic being โข daimones โข daimones, daimonion of Socrates
Found in books: Levison (2009), Filled with the Spirit, 181; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 115, 177
| 128d ฮฃฮฉ. ฮฟแฝฮบ, แฝ ฮณฮฑฮธฮญ, แผฮปฮปฮฌ ฯฮต ฮปฮญฮปฮทฮธฮตฮฝ ฮฟแผทฮฟฮฝ ฯฮฟแฟฆฯสผ แผฯฯฮนฮฝ, แผฮณแฝผ ฮดฮญ ฯฮฟฮน ฯฯฮฌฯฯ. แผฯฯฮน ฮณฮฌฯ ฯฮน ฮธฮตฮฏแพณ ฮผฮฟฮฏฯแพณ ฯฮฑฯฮตฯฯฮผฮตฮฝฮฟฮฝ แผฮผฮฟแฝถ แผฮบ ฯฮฑฮนฮดแฝธฯ แผฯฮพฮฌฮผฮตฮฝฮฟฮฝ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ. แผฯฯฮน ฮดแฝฒ ฯฮฟแฟฆฯฮฟ ฯฯฮฝฮฎ, แผฃ แฝ
ฯฮฑฮฝ ฮณฮญฮฝฮทฯฮฑฮน แผฮตฮฏ ฮผฮฟฮน ฯฮทฮผฮฑฮฏฮฝฮตฮน, แฝ แผฮฝ ฮผฮญฮปฮปฯ ฯฯฮฌฯฯฮตฮนฮฝ, ฯฮฟฯฯฮฟฯ
แผฯฮฟฯฯฮฟฯฮฎฮฝ, ฯฯฮฟฯฯฮญฯฮตฮน ฮดแฝฒ ฮฟแฝฮดฮญฯฮฟฯฮตยท ฮบฮฑแฝถ แผฮฌฮฝ ฯฮฏฯ ฮผฮฟฮน ฯแฟถฮฝ ฯฮฏฮปฯฮฝ แผฮฝฮฑฮบฮฟฮนฮฝแฟถฯฮฑฮน ฮบฮฑแฝถ ฮณฮญฮฝฮทฯฮฑฮน แผก ฯฯฮฝฮฎ, ฯฮฑแฝฯแฝธฮฝ ฯฮฟแฟฆฯฮฟ, แผฯฮฟฯฯฮญฯฮตฮน ฮบฮฑแฝถ ฮฟแฝฮบ แผแพท ฯฯฮฌฯฯฮตฮนฮฝ. ฮบฮฑแฝถ ฯฮฟฯฯฯฮฝ แฝฮผแฟฮฝ ฮผฮฌฯฯฯ
ฯฮฑฯ ฯฮฑฯฮญฮพฮฟฮผฮฑฮน. ฮงฮฑฯฮผฮฏฮดฮทฮฝ ฮณแฝฐฯ ฯฮฟฯ
ฯฮฟฮฝแฝถ ฮณฮนฮณฮฝฯฯฮบฮตฯฮต ฯแฝธฮฝ ฮบฮฑฮปแฝธฮฝ'' None | 128d Soc. No, good sir, the meaning of it escapes you; but I will tell it you. There is something spiritual which, by a divine dispensation, has accompanied me from my childhood up. It is a voice that, when it occurs, always indicates to me a prohibition of something I may be about to do, but never urges me on to anything; and if one of my friends consults me and the voice occurs, the same thing happens: it prohibits, and does not allow him to act. And I will produce witnesses to convince you of these facts. You know our Charmides here, who has grown so handsome, the son of Glaucon:'' None |
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36. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Allotted Daimon โข Daimon โข Heraclitus, and daimones โข Personal daimon โข daemon (daimรดn, ฮดฮฑฮฏฮผฯฮฝโ) as intermediary beings โข daemons โข daimon (demon), and the demonic โข daimon, daemon โข daimon/daimones โข daimones โข daimones (daemons) โข daimones, Heraclitus on โข daimones, and sacrifice โข daimones, as faculty of soul โข daimones, of Hesiod โข daimones, of Plato โข daimones, of the dead โข daimons โข daimons, โข dead, the, as daimones โข demons โข demons, (Middle) Platonists on โข demons, Augustine on โข demons, Calcidius on โข demons, Origen on โข demons, Plato on โข demons, aetherial and aerial โข demons, defined โข demons, immortality of โข demons, subject to passions โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon โข divination, and daimones โข gods, daimon โข prayers, and daimones โข sacrifices, and daimones โข sanctuaries, and daimones โข soul, as a daimon โข syntax, in the Gospel of Judas, โdemonโ and โspirit,โ โข theology, on demons and angels (Augustine)
Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 2; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 125, 129, 298; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 329, 331; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 419; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 27, 34; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 87, 161; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 116; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 259, 262, 269, 271; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 195, 203, 205, 274; Leรฃo and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 256, 257, 260; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, 120; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 18; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 241; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 71, 83, 87; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 202; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 271
| 31c ฮฟแฝ ฮดฯ
ฮฝฮฑฯฯฮฝยท ฮดฮตฯฮผแฝธฮฝ ฮณแฝฐฯ แผฮฝ ฮผฮญฯแฟณ ฮดฮตแฟ ฯฮนฮฝฮฑ แผฮผฯฮฟแฟฮฝ ฯฯ
ฮฝฮฑฮณฯฮณแฝธฮฝ ฮณฮฏฮณฮฝฮตฯฮธฮฑฮน. ฮดฮตฯฮผแฟถฮฝ ฮดแฝฒ ฮบฮฌฮปฮปฮนฯฯฮฟฯ แฝฯ แผฮฝ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฯแฝฐ ฯฯ
ฮฝฮดฮฟฯฮผฮตฮฝฮฑ แฝ
ฯฮน ฮผฮฌฮปฮนฯฯฮฑ แผฮฝ ฯฮฟฮนแฟ, ฯฮฟแฟฆฯฮฟ ฮดแฝฒ ฯฮญฯฯ
ฮบฮตฮฝ แผฮฝฮฑฮปฮฟฮณฮฏฮฑ ฮบฮฌฮปฮปฮนฯฯฮฑ แผฯฮฟฯฮตฮปฮตแฟฮฝ. ฮคฮ. แฝฯฯฯฮฑฮฝ ฮณแฝฐฯ แผฯฮนฮธฮผแฟถฮฝ ฯฯฮนแฟถฮฝ ฮตแผดฯฮต แฝฮณฮบฯฮฝ' 39e แฝกฯ แฝฮผฮฟฮนฯฯฮฑฯฮฟฮฝ แพ ฯแฟท ฯฮตฮปฮญแฟณ ฮบฮฑแฝถ ฮฝฮฟฮทฯแฟท ฮถแฟดแฟณ ฯฯแฝธฯ ฯแฝดฮฝ ฯแฟฯ ฮดฮนฮฑฮนฯฮฝฮฏฮฑฯ ฮผฮฏฮผฮทฯฮนฮฝ ฯฯฯฮตฯฯ. ฮคฮ. ฮตแผฐฯแฝถฮฝ ฮดแฝด ฯฮญฯฯฮฑฯฮตฯ, ฮผฮฏฮฑ ฮผแฝฒฮฝ ฮฟแฝฯฮฌฮฝฮนฮฟฮฝ ฮธฮตแฟถฮฝ ฮณฮญฮฝฮฟฯ, แผฮปฮปฮท ฮดแฝฒ 40d ฮผฮตฯแฝฐ ฯฮฑแฟฆฯฮฑ ฮณฮตฮฝฮทฯฮฟฮผฮญฮฝฯฮฝ ฯฮฟแฟฯ ฮฟแฝ ฮดฯ
ฮฝฮฑฮผฮญฮฝฮฟฮนฯ ฮปฮฟฮณฮฏฮถฮตฯฮธฮฑฮน ฯฮญฮผฯฮฟฯ
ฯฮนฮฝ, ฯแฝธ ฮปฮญฮณฮตฮนฮฝ แผฮฝฮตฯ
ฮดฮนสผ แฝฯฮตฯฯ ฯฮฟฯฯฯฮฝ ฮฑแฝ ฯแฟถฮฝ ฮผฮนฮผฮทฮผฮฌฯฯฮฝ ฮผฮฌฯฮฑฮนฮฟฯ แผฮฝ ฮตแผดฮท ฯฯฮฝฮฟฯยท แผฮปฮปแฝฐ ฯฮฑแฟฆฯฮฌ ฯฮต แผฑฮบฮฑฮฝแฟถฯ แผกฮผแฟฮฝ ฯฮฑฯฯแฟ ฮบฮฑแฝถ ฯแฝฐ ฯฮตฯแฝถ ฮธฮตแฟถฮฝ แฝฯฮฑฯแฟถฮฝ ฮบฮฑแฝถ ฮณฮตฮฝฮฝฮทฯแฟถฮฝ ฮตแผฐฯฮทฮผฮญฮฝฮฑ ฯฯฯฮตฯฯ แผฯฮญฯฯ ฯฮญฮปฮฟฯ. 41e แผฮฝฮตฮนฮผฮญฮฝ ฮธสผ แผฮบฮฌฯฯฮทฮฝ ฯฯแฝธฯ แผฮบฮฑฯฯฮฟฮฝ, ฮบฮฑแฝถ แผฮผฮฒฮนฮฒฮฌฯฮฑฯ แฝกฯ แผฯ แฝฯฮทฮผฮฑ ฯแฝดฮฝ ฯฮฟแฟฆ ฯฮฑฮฝฯแฝธฯ ฯฯฯฮนฮฝ แผฮดฮตฮนฮพฮตฮฝ, ฮฝฯฮผฮฟฯ
ฯ ฯฮต ฯฮฟแฝบฯ ฮตแผฑฮผฮฑฯฮผฮญฮฝฮฟฯ
ฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฑแฟฯ, แฝ
ฯฮน ฮณฮญฮฝฮตฯฮนฯ ฯฯฯฯฮท ฮผแฝฒฮฝ แผฯฮฟฮนฯฮฟ ฯฮตฯฮฑฮณฮผฮญฮฝฮท ฮผฮฏฮฑ ฯแพถฯฮนฮฝ, แผตฮฝฮฑ ฮผฮฎฯฮนฯ แผฮปฮฑฯฯฮฟแฟฯฮฟ แฝฯสผ ฮฑแฝฯฮฟแฟฆ, ฮดฮญฮฟฮน ฮดแฝฒ ฯฯฮฑฯฮตฮฏฯฮฑฯ ฮฑแฝฯแฝฐฯ ฮตแผฐฯ ฯแฝฐ ฯฯฮฟฯฮฎฮบฮฟฮฝฯฮฑ แผฮบฮฌฯฯฮฑฮนฯ แผฮบฮฑฯฯฮฑ แฝฯฮณฮฑฮฝฮฑ ฯฯฯฮฝฯฮฝ 90a ฮดฮนแฝธ ฯฯ
ฮปฮฑฮบฯฮญฮฟฮฝ แฝ
ฯฯฯ แผฮฝ แผฯฯฯฮนฮฝ ฯแฝฐฯ ฮบฮนฮฝฮฎฯฮตฮนฯ ฯฯแฝธฯ แผฮปฮปฮทฮปฮฑ ฯฯ
ฮผฮผฮญฯฯฮฟฯ
ฯ. ฯแฝธ ฮดแฝฒ ฮดแฝด ฯฮตฯแฝถ ฯฮฟแฟฆ ฮบฯ
ฯฮนฯฯฮฌฯฮฟฯ
ฯฮฑฯสผ แผกฮผแฟฮฝ ฯฯ
ฯแฟฯ ฮตแผดฮดฮฟฯ
ฯ ฮดฮนฮฑฮฝฮฟฮตแฟฯฮธฮฑฮน ฮดฮตแฟ ฯแฟฮดฮต, แฝกฯ แผฯฮฑ ฮฑแฝฯแฝธ ฮดฮฑฮฏฮผฮฟฮฝฮฑ ฮธฮตแฝธฯ แผฮบฮฌฯฯแฟณ ฮดฮญฮดฯฮบฮตฮฝ, ฯฮฟแฟฆฯฮฟ แฝ ฮดฮฎ ฯฮฑฮผฮตฮฝ ฮฟแผฐฮบฮตแฟฮฝ ฮผแฝฒฮฝ แผกฮผแฟถฮฝ แผฯสผ แผฮบฯแฟณ ฯแฟท ฯฯฮผฮฑฯฮน, ฯฯแฝธฯ ฮดแฝฒ ฯแฝดฮฝ แผฮฝ ฮฟแฝฯฮฑฮฝแฟท ฯฯ
ฮณฮณฮญฮฝฮตฮนฮฑฮฝ แผฯแฝธ ฮณแฟฯ แผกฮผแพถฯ ฮฑแผดฯฮตฮนฮฝ แฝกฯ แฝฮฝฯฮฑฯ ฯฯ
ฯแฝธฮฝ ฮฟแฝฮบ แผฮณฮณฮตฮนฮฟฮฝ แผฮปฮปแฝฐ ฮฟแฝฯฮฌฮฝฮนฮฟฮฝ, แฝฯฮธฯฯฮฑฯฮฑ ฮปฮญฮณฮฟฮฝฯฮตฯยท แผฮบฮตแฟฮธฮตฮฝ ฮณฮฌฯ, แฝ
ฮธฮตฮฝ แผก ฯฯฯฯฮท ฯแฟฯ ฯฯ
ฯแฟฯ ฮณฮญฮฝฮตฯฮนฯ แผฯฯ
, ฯแฝธ ฮธฮตแฟฮฟฮฝ ฯแฝดฮฝ ฮบฮตฯฮฑฮปแฝดฮฝ ฮบฮฑแฝถ แฟฅฮฏฮถฮฑฮฝ แผกฮผแฟถฮฝ 90b แผฮฝฮฑฮบฯฮตฮผฮฑฮฝฮฝแฝบฮฝ แฝฯฮธฮฟแฟ ฯแพถฮฝ ฯแฝธ ฯแฟถฮผฮฑ. ฯแฟท ฮผแฝฒฮฝ ฮฟแฝฮฝ ฯฮตฯแฝถ ฯแฝฐฯ แผฯฮนฮธฯ
ฮผฮฏฮฑฯ แผข ฯฮตฯแฝถ ฯฮนฮปฮฟฮฝฮนฮบฮฏฮฑฯ ฯฮตฯฮตฯ
ฯฮฑฮบฯฯฮน ฮบฮฑแฝถ ฯฮฑแฟฆฯฮฑ ฮดฮนฮฑฯฮฟฮฝฮฟแฟฆฮฝฯฮน ฯฯฯฮดฯฮฑ ฯฮฌฮฝฯฮฑ ฯแฝฐ ฮดฯฮณฮผฮฑฯฮฑ แผฮฝฮฌฮณฮบฮท ฮธฮฝฮทฯแฝฐ แผฮณฮณฮตฮณฮฟฮฝฮญฮฝฮฑฮน, ฮบฮฑแฝถ ฯฮฑฮฝฯฮฌฯฮฑฯฮนฮฝ ฮบฮฑฮธสผ แฝ
ฯฮฟฮฝ ฮผฮฌฮปฮนฯฯฮฑ ฮดฯ
ฮฝฮฑฯแฝธฮฝ ฮธฮฝฮทฯแฟท ฮณฮฏฮณฮฝฮตฯฮธฮฑฮน, ฯฮฟฯฯฮฟฯ
ฮผฮทฮดแฝฒ ฯฮผฮนฮบฯแฝธฮฝ แผฮปฮปฮตฮฏฯฮตฮนฮฝ, แผ
ฯฮต ฯแฝธ ฯฮฟฮนฮฟแฟฆฯฮฟฮฝ ฮทแฝฮพฮทฮบฯฯฮนยท ฯแฟท ฮดแฝฒ ฯฮตฯแฝถ ฯฮนฮปฮฟฮผฮฑฮธฮฏฮฑฮฝ ฮบฮฑแฝถ ฯฮตฯแฝถ ฯแฝฐฯ แผฮปฮทฮธฮตแฟฯ ฯฯฮฟฮฝฮฎฯฮตฮนฯ แผฯฯฮฟฯ
ฮดฮฑฮบฯฯฮน ฮบฮฑแฝถ ฯฮฑแฟฆฯฮฑ ฮผฮฌฮปฮนฯฯฮฑ ฯแฟถฮฝ ฮฑแฝฯฮฟแฟฆ ฮณฮตฮณฯ
ฮผฮฝฮฑฯฮผฮญฮฝแฟณ 90c ฯฯฮฟฮฝฮตแฟฮฝ ฮผแฝฒฮฝ แผฮธฮฌฮฝฮฑฯฮฑ ฮบฮฑแฝถ ฮธฮตแฟฮฑ, แผฮฝฯฮตฯ แผฮปฮทฮธฮตฮฏฮฑฯ แผฯฮฌฯฯฮทฯฮฑฮน, ฯแพถฯฮฑ แผฮฝฮฌฮณฮบฮท ฯฮฟฯ
, ฮบฮฑฮธสผ แฝ
ฯฮฟฮฝ ฮดสผ ฮฑแฝ ฮผฮตฯฮฑฯฯฮตแฟฮฝ แผฮฝฮธฯฯฯฮฏฮฝแฟ ฯฯฯฮตฮน แผฮธฮฑฮฝฮฑฯฮฏฮฑฯ แผฮฝฮดฮญฯฮตฯฮฑฮน, ฯฮฟฯฯฮฟฯ
ฮผฮทฮดแฝฒฮฝ ฮผฮญฯฮฟฯ แผฯฮฟฮปฮตฮฏฯฮตฮนฮฝ, แผ
ฯฮต ฮดแฝฒ แผฮตแฝถ ฮธฮตฯฮฑฯฮตฯฮฟฮฝฯฮฑ ฯแฝธ ฮธฮตแฟฮฟฮฝ แผฯฮฟฮฝฯฮฌ ฯฮต ฮฑแฝฯแฝธฮฝ ฮตแฝ ฮบฮตฮบฮฟฯฮผฮทฮผฮญฮฝฮฟฮฝ ฯแฝธฮฝ ฮดฮฑฮฏฮผฮฟฮฝฮฑ ฯฯฮฝฮฟฮนฮบฮฟฮฝ แผฮฑฯ
ฯแฟท, ฮดฮนฮฑฯฮตฯฯฮฝฯฯฯ ฮตแฝฮดฮฑฮฏฮผฮฟฮฝฮฑ ฮตแผถฮฝฮฑฮน. ฮธฮตฯฮฑฯฮตฮฏฮฑ ฮดแฝฒ ฮดแฝด ฯฮฑฮฝฯแฝถ ฯฮฑฮฝฯแฝธฯ ฮผฮฏฮฑ, ฯแฝฐฯ ฮฟแผฐฮบฮตฮฏฮฑฯ แผฮบฮฌฯฯแฟณ ฯฯฮฟฯแฝฐฯ ฮบฮฑแฝถ ฮบฮนฮฝฮฎฯฮตฮนฯ แผฯฮฟฮดฮนฮดฯฮฝฮฑฮน. ฯแฟท ฮดสผ แผฮฝ แผกฮผแฟฮฝ ฮธฮตฮฏแฟณ ฯฯ
ฮณฮณฮตฮฝฮตแฟฯ ฮตแผฐฯฮนฮฝ ฮบฮนฮฝฮฎฯฮตฮนฯ ฮฑแผฑ ฯฮฟแฟฆ ฯฮฑฮฝฯแฝธฯ ฮดฮนฮฑฮฝฮฟฮฎฯฮตฮนฯ ' None | 31c for there must needs be some intermediary bond to connect the two. And the fairest of bonds is that which most perfectly unites into one both itself and the things which it binds together; and to effect this in the fairest manner is the natural property of proportion. Tim. For whenever the middle term of any three numbers, cubic or square,' 39e Nature thereof. Tim. And these Forms are four,โone the heavenly kind of gods; 40d end upon men unable to calculate alarming portents of the things which shall come to pass hereafter,โto describe all this without an inspection of models of these movements would be labor in vain. Wherefore, let this account suffice us, and let our discourse concerning the nature of the visible and generated gods have an end. unit="para"/Concerning the other divinities, to discover and declare their origin is too great a task for us, and we must trust to those who have declared it aforetime, they being, as they affirmed, descendants of gods and knowing well, no doubt, their own forefathers. 41e and setting them each as it were in a chariot He showed them the nature of the Universe, and declared unto them the laws of destiny,โnamely, how that the first birth should be one and the same ordained for all, in order that none might be slighted by Him; and how it was needful that they, when sown each into his own proper organ of time, should grow into the most god-fearing of living creatures; 90a wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises usโseeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power 90b keeps upright our whole body. 90c must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is oneโnamely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion ' None |
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37. Sophocles, Antigone, 1074-1075 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข daimon โข daimons
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 143
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1074 while you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers,'1075 the Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women. ' None |
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38. Xenophon, Memoirs, 1.1.2-1.1.5, 1.3.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Daemon โข Spirit, characterizations as, angelic or daemonic being โข daimones โข daimones, daimonion of Socrates โข daimones, of Plato โข daimones, of Xenocrates โข demon (daimon) โข divination, and daimones
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 63; Levison (2009), Filled with the Spirit, 181; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 2, 25, 112, 113, 114, 115, 116, 118, 120, 154, 177
sup>
1.1.2 ฯฯแฟถฯฮฟฮฝ ฮผแฝฒฮฝ ฮฟแฝฮฝ, แฝกฯ ฮฟแฝฮบ แผฮฝฯฮผฮนฮถฮตฮฝ ฮฟแฝฯ แผก ฯฯฮปฮนฯ ฮฝฮฟฮผฮฏฮถฮตฮน ฮธฮตฮฟฯฯ, ฯฮฟฮฏแฟณ ฯฮฟฯสผ แผฯฯฮฎฯฮฑฮฝฯฮฟ ฯฮตฮบฮผฮทฯฮฏแฟณ; ฮธฯฯฮฝ ฯฮต ฮณแฝฐฯ ฯฮฑฮฝฮตฯแฝธฯ แผฆฮฝ ฯฮฟฮปฮปฮฌฮบฮนฯ ฮผแฝฒฮฝ ฮฟแผดฮบฮฟฮน, ฯฮฟฮปฮปฮฌฮบฮนฯ ฮดแฝฒ แผฯแฝถ ฯแฟถฮฝ ฮบฮฟฮนฮฝแฟถฮฝ ฯแฟฯ ฯฯฮปฮตฯฯ ฮฒฯฮผแฟถฮฝ, ฮบฮฑแฝถ ฮผฮฑฮฝฯฮนฮบแฟ ฯฯฯฮผฮตฮฝฮฟฯ ฮฟแฝฮบ แผฯฮฑฮฝแฝดฯ แผฆฮฝ. ฮดฮนฮตฯฮตฮธฯฯฮปฮทฯฮฟ ฮณแฝฐฯ แฝกฯ ฯฮฑฮฏฮท ฮฃฯฮบฯฮฌฯฮทฯ ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ แผฮฑฯ
ฯแฟท ฯฮทฮผฮฑฮฏฮฝฮตฮนฮฝยท แฝ
ฮธฮตฮฝ ฮดแฝด ฮบฮฑแฝถ ฮผฮฌฮปฮนฯฯฮฌ ฮผฮฟฮน ฮดฮฟฮบฮฟแฟฆฯฮนฮฝ ฮฑแฝฯแฝธฮฝ ฮฑแผฐฯฮนฮฌฯฮฑฯฮธฮฑฮน ฮบฮฑฮนฮฝแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ ฮตแผฐฯฯฮญฯฮตฮนฮฝ. 1.1.3 แฝ ฮดสผ ฮฟแฝฮดแฝฒฮฝ ฮบฮฑฮนฮฝฯฯฮตฯฮฟฮฝ ฮตแผฐฯฮญฯฮตฯฮต ฯแฟถฮฝ แผฮปฮปฯฮฝ, แฝ
ฯฮฟฮน ฮผฮฑฮฝฯฮนฮบแฝดฮฝ ฮฝฮฟฮผฮฏฮถฮฟฮฝฯฮตฯ ฮฟแผฐฯฮฝฮฟแฟฯ ฯฮต ฯฯแฟถฮฝฯฮฑฮน ฮบฮฑแฝถ ฯฮฎฮผฮฑฮนฯ ฮบฮฑแฝถ ฯฯ
ฮผฮฒฯฮปฮฟฮนฯ ฮบฮฑแฝถ ฮธฯ
ฯฮฏฮฑฮนฯ. ฮฟแฝฯฮฟฮฏ ฯฮต ฮณแฝฐฯ แฝฯฮฟฮปฮฑฮผฮฒฮฌฮฝฮฟฯ
ฯฮนฮฝ ฮฟแฝ ฯฮฟแฝบฯ แฝฯฮฝฮนฮธฮฑฯ ฮฟแฝฮดแฝฒ ฯฮฟแฝบฯ แผฯฮฑฮฝฯแฟถฮฝฯฮฑฯ ฮตแผฐฮดฮญฮฝฮฑฮน ฯแฝฐ ฯฯ
ฮผฯฮญฯฮฟฮฝฯฮฑ ฯฮฟแฟฯ ฮผฮฑฮฝฯฮตฯ
ฮฟฮผฮญฮฝฮฟฮนฯ, แผฮปฮปแฝฐ ฯฮฟแฝบฯ ฮธฮตฮฟแฝบฯ ฮดฮนแฝฐ ฯฮฟฯฯฯฮฝ ฮฑแฝฯแฝฐ ฯฮทฮผฮฑฮฏฮฝฮตฮนฮฝ, ฮบแผฮบฮตแฟฮฝฮฟฯ ฮดแฝฒ ฮฟแฝฯฯฯ แผฮฝฯฮผฮนฮถฮตฮฝ. 1.1.4 แผฮปฮปสผ ฮฟแผฑ ฮผแฝฒฮฝ ฯฮปฮตแฟฯฯฮฟฮฏ ฯฮฑฯฮนฮฝ แฝฯฯ ฯฮต ฯแฟถฮฝ แฝฯฮฝฮฏฮธฯฮฝ ฮบฮฑแฝถ ฯแฟถฮฝ แผฯฮฑฮฝฯฯฮฝฯฯฮฝ แผฯฮฟฯฯฮญฯฮตฯฮธฮฑฮฏ ฯฮต ฮบฮฑแฝถ ฯฯฮฟฯฯฮญฯฮตฯฮธฮฑฮนยท ฮฃฯฮบฯฮฌฯฮทฯ ฮดสผ แฝฅฯฯฮตฯ แผฮณฮฏฮณฮฝฯฯฮบฮตฮฝ, ฮฟแฝฯฯฯ แผฮปฮตฮณฮตยท ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ ฮณแฝฐฯ แผฯฮท ฯฮทฮผฮฑฮฏฮฝฮตฮนฮฝ. ฮบฮฑแฝถ ฯฮฟฮปฮปฮฟแฟฯ ฯแฟถฮฝ ฯฯ
ฮฝฯฮฝฯฯฮฝ ฯฯฮฟฮทฮณฯฯฮตฯ
ฮต ฯแฝฐ ฮผแฝฒฮฝ ฯฮฟฮนฮตแฟฮฝ, ฯแฝฐ ฮดแฝฒ ฮผแฝด ฯฮฟฮนฮตแฟฮฝ, แฝกฯ ฯฮฟแฟฆ ฮดฮฑฮนฮผฮฟฮฝฮฏฮฟฯ
ฯฯฮฟฯฮทฮผฮฑฮฏฮฝฮฟฮฝฯฮฟฯยท ฮบฮฑแฝถ ฯฮฟแฟฯ ฮผแฝฒฮฝ ฯฮตฮนฮธฮฟฮผฮญฮฝฮฟฮนฯ ฮฑแฝฯแฟท ฯฯ
ฮฝฮญฯฮตฯฮต, ฯฮฟแฟฯ ฮดแฝฒ ฮผแฝด ฯฮตฮนฮธฮฟฮผฮญฮฝฮฟฮนฯ ฮผฮตฯฮญฮผฮตฮปฮต. 1.1.5 ฮบฮฑฮฏฯฮฟฮน ฯฮฏฯ ฮฟแฝฮบ แผฮฝ แฝฮผฮฟฮปฮฟฮณฮฎฯฮตฮนฮตฮฝ ฮฑแฝฯแฝธฮฝ ฮฒฮฟฯฮปฮตฯฮธฮฑฮน ฮผฮฎฯสผ แผ ฮปฮฏฮธฮนฮฟฮฝ ฮผฮฎฯสผ แผฮปฮฑฮถฯฮฝฮฑ ฯฮฑฮฏฮฝฮตฯฮธฮฑฮน ฯฮฟแฟฯ ฯฯ
ฮฝฮฟแฟฆฯฮนฮฝ; แผฮดฯฮบฮตฮน ฮดสผ แผฮฝ แผฮผฯฯฯฮตฯฮฑ ฯฮฑแฟฆฯฮฑ, ฮตแผฐ ฯฯฮฟฮฑฮณฮฟฯฮตฯฯฮฝ แฝกฯ แฝฯแฝธ ฮธฮตฮฟแฟฆ ฯฮฑฮนฮฝฯฮผฮตฮฝฮฑ ฮบฮฑแฝถ ฯฮตฯ
ฮดฯฮผฮตฮฝฮฟฯ แผฯฮฑฮฏฮฝฮตฯฮฟ. ฮดแฟฮปฮฟฮฝ ฮฟแฝฮฝ แฝ
ฯฮน ฮฟแฝฮบ แผฮฝ ฯฯฮฟฮญฮปฮตฮณฮตฮฝ, ฮตแผฐ ฮผแฝด แผฯฮฏฯฯฮตฯ
ฮตฮฝ แผฮปฮทฮธฮตฯฯฮตฮนฮฝ. ฯฮฑแฟฆฯฮฑ ฮดแฝฒ ฯฮฏฯ แผฮฝ แผฮปฮปแฟณ ฯฮนฯฯฮตฯฯฮตฮนฮตฮฝ แผข ฮธฮตแฟท; ฯฮนฯฯฮตฯฯฮฝ ฮดแฝฒ ฮธฮตฮฟแฟฯ ฯแฟถฯ ฮฟแฝฮบ ฮตแผถฮฝฮฑฮน ฮธฮตฮฟแฝบฯ แผฮฝฯฮผฮนฮถฮตฮฝ; แผฮปฮปแฝฐ ฮผแฝดฮฝ แผฯฮฟฮฏฮตฮน ฮบฮฑแฝถ ฯฮฌฮดฮต ฯฯแฝธฯ ฯฮฟแฝบฯ แผฯฮนฯฮทฮดฮตฮฏฮฟฯ
ฯ.
1.3.2 ฮบฮฑแฝถ ฮทแฝฯฮตฯฮฟ ฮดแฝฒ ฯฯแฝธฯ ฯฮฟแฝบฯ ฮธฮตฮฟแฝบฯ แผฯฮปแฟถฯ ฯแผฮณฮฑฮธแฝฐ ฮดฮนฮดฯฮฝฮฑฮน, แฝกฯ ฯฮฟแฝบฯ ฮธฮตฮฟแฝบฯ ฮบฮฌฮปฮปฮนฯฯฮฑ ฮตแผฐฮดฯฯฮฑฯ แฝฯฮฟแฟฮฑ แผฮณฮฑฮธฮฌ แผฯฯฮนยท ฯฮฟแฝบฯ ฮดสผ ฮตแฝฯฮฟฮผฮญฮฝฮฟฯ
ฯ ฯฯฯ
ฯฮฏฮฟฮฝ แผข แผฯฮณฯฯฮนฮฟฮฝ แผข ฯฯ
ฯฮฑฮฝฮฝฮฏฮดฮฑ แผข แผฮปฮปฮฟ ฯฮน ฯแฟถฮฝ ฯฮฟฮนฮฟฯฯฯฮฝ ฮฟแฝฮดแฝฒฮฝ ฮดฮนฮฌฯฮฟฯฮฟฮฝ แผฮฝฯฮผฮนฮถฮตฮฝ ฮตแฝฯฮตฯฮธฮฑฮน แผข ฮตแผฐ ฮบฯ
ฮฒฮตฮฏฮฑฮฝ แผข ฮผฮฌฯฮทฮฝ แผข แผฮปฮปฮฟ ฯฮน ฮตแฝฯฮฟฮนฮฝฯฮฟ ฯแฟถฮฝ ฯฮฑฮฝฮตฯแฟถฯ แผฮดฮฎฮปฯฮฝ แฝ
ฯฯฯ แผฯฮฟฮฒฮฎฯฮฟฮนฯฮฟ.'' None | sup>
1.1.2 First then, that he rejected the gods acknowledged by the state โ what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.3 He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these menโs belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates โ belief too. 1.1.4 Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.5 And yet who would not admit that he wished to appear neither a knave nor a fool to his companions? but he would have been thought both, had he proved to be mistaken when he alleged that his counsel was in accordance with divine revelation. Obviously, then, he would not have given the counsel if he had not been confident that what he said would come true. And who could have inspired him with that confidence but a god? And since he had confidence in the gods, how can he have disbelieved in the existence of the gods?
1.3.2 And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. '' None |
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39. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข daimones, and sacrifice โข daimones, daimonion of Socrates โข daimones, of Plato โข daimons, โข divination, and daimones โข dreams, and daimones โข prayers, and daimones โข sacrifices, and daimones
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 114, 118, 119, 145, 154, 243
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40. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Daimon โข Dream imagery, monsters, witches, demons โข dreams and visions, dream figures, monsters, witches, demons
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9โ16 in Jewish and Graeco-Roman Perspective. 183; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120
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41. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข daimon/daimones โข daimons
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 212; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 22
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42. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข daemon, daemonic โข daimon (demon), and the demonic
Found in books: Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 15; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 99
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43. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข daimonic cycle โข daimons
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 27, 32; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 26, 27
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44. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Demon / Daimon โข Demons โข Logos, As mediating demon โข demon (daimon) โข demons, bodies of air โข demons, in the Christian tradition โข demons, in the philosophical tradition
Found in books: DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 217; Dillon and Timotin (2015), Platonic Theories of Prayer, 95; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 164; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 96
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45. Anon., 1 Enoch, 1, 2, 2.1, 3, 4, 5, 5.1, 6, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 8, 8.1, 8.2, 8.3, 9, 9.7, 9.8, 10, 10.4, 10.5, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.20, 10.21, 11, 12, 12.4, 12.5, 13, 13.1, 13.2, 14, 15, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.8-16.1, 15.9, 15.10, 15.11, 15.12, 16, 16.3, 17, 18, 19, 19.1, 19.2, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 32.6, 33, 34, 35, 36, 60.7, 60.8, 69.12, 91.11, 91.12, 91.13, 91.14, 91.15, 91.16, 91.17, 93.4, 93.6, 98.4, 99.7 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Asael, Azael, and similarly named angels/demons โข Christ, and demons โข Daimon(es) โข Demon / Daimon โข Demonic โข Demonic, Affliction โข Demonic, Powers/Spirits โข Demonic, Temptation โข Demons โข Demons, Origin of โข Demons, Protection from โข Demons, Worship of โข Giants, and demons โข Spirits, Demonic/Giants โข Tatian and Celsus,, daemons as passers-on of faulty Greek wisdom, Tatian on โข daemons (daimonia) โข daimones โข demon โข demon, demonic โข demons โข demons in Second Temple Judaism โข demons, and fallen angels โข demons, and heretics โข demons, and idolatry โข demons, and pagan gods โข demons, as enemies of Christ โข demons, as spirits of Giants โข demons, bodies of air โข demons, in the Christian tradition โข demons, in the philosophical tradition โข demons, pagan enslavement to โข idolatry, as linked to fallen angels and demons โข medicine and medical discourse, Tatian on daemonic exercise of medical authority
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 68; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 447; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 118; Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 100; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 166; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 44; Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 148; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 162; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 345, 360, 361, 362; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 17, 117; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40, 46, 49, 50, 51, 77, 93, 94, 95, 98, 114, 163, 164, 166, 173, 175, 177, 257; Stuckenbruck (2007), 1 Enoch 91-108, 89, 97, 99, 141, 143, 144, 179, 211, 262, 387, 399, 400, 402, 403, 404, 441, 442, 497, 610, 668, 669, 725; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 50, 68, 137; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 96
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3 And Enoch went and said: \'Azazel, thou shalt have no peace: a severe sentence has gone forth,against thee to put thee in bonds: And thou shalt not have toleration nor request granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness,and unrighteousness and sin which thou hast shown to men.\' Then I went and spoke to them all",together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence,of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their",eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their,requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell,asleep. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them.,And when I awaked, I came unto them, and they were all sitting gathered together, weeping in,Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.' "
1
6 From the days of the slaughter and destruction and death of the giants, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement -thus shall they destroy until the day of the consummation, the great judgement in which the age shall be,consummated, over the Watchers and the godless, yea, shall be wholly consummated.' And now as to the watchers who have sent thee to intercede for them, who had been aforetime in heaven, (say,to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.,Say to them therefore: ' You have no peace.'"
1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him." 2.
1 Observe ye everything that takes place in the heaven, how they do not change their orbits, and the luminaries which are in the heaven, how they all rise and set in order each in its season, and
2 Observe ye everything that takes place in the heaven, how they do not change their orbits, and the luminaries which are in the heaven, how they all rise and set in order each in its season, and,transgress not against their appointed order. Behold ye the earth, and give heed to the things which take place upon it from first to last, how steadfast they are, how none of the things upon earth,change, but all the works of God appear to you. Behold the summer and the winter, how the whole earth is filled with water, and clouds and dew and rain lie upon it.
3 Observe and see how (in the winter) all the trees seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes.
4 And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with growing heat, and so you cannot tread on the earth, or on a rock by reason of its heat.
5.
1 Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so.
5 Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so.,And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done.,And behold how the sea and the rivers in like manner accomplish and change not their tasks from His commandments\'.",But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.,Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy.,In those days ye shall make your names an eternal execration unto all the righteous, b And by you shall all who curse, curse, And all the sinners and godless shall imprecate by you,,And for you the godless there shall be a curse.",And all the . . . shall rejoice, e And there shall be forgiveness of sins, f And every mercy and peace and forbearance: g There shall be salvation unto them, a goodly light.I And for all of you sinners there shall be no salvation, j But on you all shall abide a curse.,But for the elect there shall be light and joy and peace, b And they shall inherit the earth.,And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble.,And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life.And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life.
6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq
1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.
7.
1 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charm
7.
2 and enchantments, and the cutting of roots, and made them acquainted with plants. And they
7.
3 became pregt, and they bare great giants, whose height was three thousand ells: Who consumed
7.
4 all the acquisitions of men. And when men could no longer sustain them, the giants turned against
7.
5 them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and' "
7.
6 fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "
7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." 8.
1 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all
8.
2 colouring tinctures. And there arose much godlessness, and they committed fornication, and they' "
8.
3 were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "
8 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." 9.
7 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' "
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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4 and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening"
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5 in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may' "
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9 through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in"
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10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.' "
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1 that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve"
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2 with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i
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3 for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and"
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4 to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all"
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5 generations. And destroy all the spirits of the reprobate and the children of the Watchers, because
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1 destroy from off the earth. And all the children of men shall become righteous, and all nation' "
10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.
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1 And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"' "
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4 called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve" "
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5 wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgivene" 1
2 Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.'" "
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1 Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.
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1 And Enoch went and said: 'Azazel, thou shalt have no peace: a severe sentence has gone forth" 1
3 And Enoch went and said: \'Azazel, thou shalt have no peace: a severe sentence has gone forth,against thee to put thee in bonds: And thou shalt not have toleration nor request granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness,and unrighteousness and sin which thou hast shown to men.\' Then I went and spoke to them all",together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence,of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their",eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their,requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell,asleep. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them.,And when I awaked, I came unto them, and they were all sitting gathered together, weeping in,Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.' "
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4 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.' "
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3 for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children
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4 of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die
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5 and perish. Therefore have I given them wives also that they might impregnate them, and beget
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6 children by them, that thus nothing might be wanting to them on earth. But you were formerly
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7 piritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.
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8 And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon
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9 the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;' "
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1 And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." 1
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2 hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them.
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5 And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." "
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6 From the days of the slaughter and destruction and death of the giants, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement -thus shall they destroy until the day of the consummation, the great judgement in which the age shall be,consummated, over the Watchers and the godless, yea, shall be wholly consummated.' And now as to the watchers who have sent thee to intercede for them, who had been aforetime in heaven, (say,to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.,Say to them therefore: ' You have no peace.'" 1
7 And they took and brought me to a place in which those who were there were like flaming fire,,and, when they wished, they appeared as men. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven. And I saw the places of the luminaries and the treasuries of the stars and of the thunder and in the uttermost depths, where were,a fiery bow and arrows and their quiver, and a fiery sword and all the lightnings. And they took,me to the living waters, and to the fire of the west, which receives every setting of the sun. And I came to a river of fire in which the fire flows like water and discharges itself into the great sea towards,the west. I saw the great rivers and came to the great river and to the great darkness, and went,to the place where no flesh walks. I saw the mountains of the darkness of winter and the place",whence all the waters of the deep flow. I saw the mouths of all the rivers of the earth and the mouth of the deep."
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8 I saw the treasuries of all the winds: I saw how He had furnished with them the whole creation",and the firm foundations of the earth. And I saw the corner-stone of the earth: I saw the four",winds which bear the earth and the firmament of the heaven. And I saw how the winds stretch out the vaults of heaven, and have their station between heaven and earth: these are the pillars,of the heaven. I saw the winds of heaven which turn and bring the circumference of the sun and",all the stars to their setting. I saw the winds on the earth carrying the clouds: I saw the paths",of the angels. I saw at the end of the earth the firmament of the heaven above. And I proceeded and saw a place which burns day and night, where there are seven mountains of magnificent stones,,three towards the east, and three towards the south. And as for those towards the east, was of coloured stone, and one of pearl, and one of jacinth, and those towards the south of red stone.,But the middle one reached to heaven like the throne of God, of alabaster, and the summit of the,throne was of sapphire. And I saw a flaming fire. And beyond these mountains Is a region the end of the great earth: there the heavens were completed. And I saw a deep abyss, with columns of heavenly fire, and among them I saw columns of fire fall, which were beyond measure alike towards,the height and towards the depth. And beyond that abyss I saw a place which had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no,birds, but it was a waste and horrible place. I saw there seven stars like great burning mountains,,and to me, when I inquired regarding them, The angel said: \'This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven. And the stars which roll over the fire are they which have transgressed the commandment of the Lord in the beginning of,their rising, because they did not come forth at their appointed times. And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.\'
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1 And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in" 1
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2 which they shall be judged till they are made an end of. And the women also of the angels who"
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9 And Uriel said to me: \'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in,which they shall be judged till they are made an end of. And the women also of the angels who",went astray shall become sirens.\' And I, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen.' "
20 And these are the names of the holy angels who watch. Uriel, one of the holy angels, who is,over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men.,Raguel, one of the holy angels who takes vengeance on the world of the luminaries. Michael, one,of the holy angels, to wit, he that is set over the best part of mankind and over chaos. Saraqael,,one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy,angels, who is over Paradise and the serpents and the Cherubim. Remiel, one of the holy angels, whom God set over those who rise.
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1 And I proceeded to where things were chaotic. And I saw there something horrible: I saw neither",a heaven above nor a firmly founded earth, but a place chaotic and horrible. And there I saw,seven stars of the heaven bound together in it, like great mountains and burning with fire. Then,I said: \'For what sin are they bound, and on what account have they been cast in hither\' Then said Uriel, one of the holy angels, who was with me, and was chief over them, and said: \'Enoch, why,dost thou ask, and why art thou eager for the truth These are of the number of the stars of heaven, which have transgressed the commandment of the Lord, and are bound here till ten thousand years,,the time entailed by their sins, are consummated.\' And from thence I went to another place, which was still more horrible than the former, and I saw a horrible thing: a great fire there which burnt and blazed, and the place was cleft as far as the abyss, being full of great descending columns of,fire: neither its extent or magnitude could I see, nor could I conjecture. Then I said: \'How,fearful is the place and how terrible to look upon!\' Then Uriel answered me, one of the holy angels who was with me, and said unto me: \'Enoch, why hast thou such fear and affright\' And,I answered: \'Because of this fearful place, and because of the spectacle of the pain.\' And he said unto me: \'This place is the prison of the angels, and here they will be imprisoned for ever.\'
2
2 And thence I went to another place, and he mountain and of hard rock.,And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at.,Then Raphael answered, one of the holy angels who was with me, and said unto me: \'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should,assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them till the day of their judgement and till their appointed period till the period appointed, till the great judgement (comes) upon them.\' I saw (the spirit of) a dead man making suit,,and his voice went forth to heaven and made suit. And I asked Raphael the angel who was",with me, and I said unto him: \'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven \',And he answered me saying: \'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.\',The I asked regarding it, and regarding all the hollow places: \'Why is one separated from the other\',And he answered me and said unto me: \'These three have been made that the spirits of the dead might be separated. And such a division has been make (for) the spirits of the righteous, in which there is the bright spring of,water. And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their",lifetime. Here their spirits shall be set apart in this great pain till the great day of judgement and punishment and torment of those who curse for ever and retribution for their spirits. There",He shall bind them for ever. And such a division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days,of the sinners. Such has been made for the spirits of men who were not righteous but sinners, who were complete in transgression, and of the transgressors they shall be companions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.\',The I blessed the Lord of glory and said: \'Blessed be my Lord, the Lord of righteousness, who ruleth for ever.\'
2
3 From thence I went to another place to the west of the ends of the earth. And I saw a burning",fire which ran without resting, and paused not from its course day or night but (ran) regularly. And,I asked saying: \'What is this which rests not\' Then Raguel, one of the holy angels who was with me, answered me and said unto me: \'This course of fire which thou hast seen is the fire in the west which persecutes all the luminaries of heaven.\'' "
2
4 And from thence I went to another place of the earth, and he showed me a mountain range of,fire which burnt day and night. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: three towards the east, one founded on the other, and three towards the south, one upon the other, and deep rough ravines, no one of which,joined with any other. And the seventh mountain was in the midst of these, and it excelled them,in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever:,and its fruit is beautiful, and its fruit n resembles the dates of a palm. Then I said: 'How beautiful is this tree, and fragrant, and its leaves are fair, and its blooms very delightful in appearance.',Then answered Michael, one of the holy and honoured angels who was with me, and was their leader." 2
5 And he said unto me: \'Enoch, why dost thou ask me regarding the fragrance of the tree,,and why dost thou wish to learn the truth\' Then I answered him saying: \'I wish to",know about everything, but especially about this tree.\' And he answered saying: \'This high mountain which thou hast seen, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit,the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation,for ever. It shall then be given to the righteous and holy. Its fruit shall be for food to the elect: it shall be transplanted to the holy place, to the temple of the Lord, the Eternal King.,Then shall they rejoice with joy and be glad, And into the holy place shall they enter; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived:And in their days shall no sorrow or plague Or torment or calamity touch them.\',Then blessed I the God of Glory, the Eternal King, who hath prepared such things for the righteous, and hath created them and promised to give to them.
2
6 And I went from thence to the middle of the earth, and I saw a blessed place in which there were,trees with branches abiding and blooming of a dismembered tree. And there I saw a holy mountain,,and underneath the mountain to the east there was a stream and it flowed towards the south. And I saw towards the east another mountain higher than this, and between them a deep and narrow,ravine: in it also ran a stream underneath the mountain. And to the west thereof there was another mountain, lower than the former and of small elevation, and a ravine deep and dry between them: and another deep and dry ravine was at the extremities of the three mountains. And all the ravines were deep rand narrow, (being formed) of hard rock, and trees were not planted upon,them. And I marveled at the rocks, and I marveled at the ravine, yea, I marveled very much.
2
7 Then said I: \'For what object is this blessed land, which is entirely filled with trees, and this,accursed valley between\' Then Uriel, one of the holy angels who was with me, answered and said: \'This accursed valley is for those who are accursed for ever: Here shall all the accursed be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. Here shall they be gathered together, and here,shall be their place of judgement. In the last days there shall be upon them the spectacle of righteous judgement in the presence of the righteous for ever: here shall the merciful bless the Lord of glory, the Eternal King.,In the days of judgement over the former, they shall bless Him for the mercy in accordance with,which He has assigned them (their lot).\' Then I blessed the Lord of Glory and set forth His glory and lauded Him gloriously."
2
8 And thence I went towards the east, into the midst of the mountain range of the desert, and,I saw a wilderness and it was solitary, full of trees and plants. And water gushed forth from,above. Rushing like a copious watercourse which flowed towards the north-west it caused clouds and dew to ascend on every side."
2
9 And thence I went to another place in the desert, and approached to the east of this mountain,range. And there I saw aromatic trees exhaling the fragrance of frankincense and myrrh, and the trees also were similar to the almond tree.
30 And beyond these, I went afar to the east, and I saw another place, a valley (full) of water. And,therein there was a tree, the colour () of fragrant trees such as the mastic. And on the sides of those valleys I saw fragrant cinnamon. And beyond these I proceeded to the east.
3
1 And I saw other mountains, and amongst them were groves of trees, and there flowed forth from,them nectar, which is named sarara and galbanum. And beyond these mountains I saw another mountain to the east of the ends of the earth, whereon were aloe-trees, and all the trees were full,of stacte, being like almond-trees. And when one burnt it, it smelt sweeter than any fragrant odour.' "
3
2.
6 I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.'" 3
2 And after these fragrant odours, as I looked towards the north over the mountains I saw seven mountains full of choice nard and fragrant trees and cinnamon and pepper.,And thence I went over the summits of all these mountains, far towards the east of the earth, and passed above the Erythraean sea and went far from it, and passed over the angel Zotiel. And I came to the Garden of Righteousness,,I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom.,That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit,is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar. Then,I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.'" "
3
3 And from thence I went to the ends of the earth and saw there great beasts, and each differed from the other; and (I saw) birds also differing in appearance and beauty and voice, the one differing from the other. And to the east of those beasts I saw the ends of the earth whereon the heaven,rests, and the portals of the heaven open. And I saw how the stars of heaven come forth, and,I counted the portals out of which they proceed, and wrote down all their outlets, of each individual star by itself, according to their number and their names, their courses and their positions, and their,times and their months, as Uriel the holy angel who was with me showed me. He showed all things to me and wrote them down for me: also their names he wrote for me, and their laws and their companies.
3
4 And from thence I went towards the north to the ends of the earth, and there I saw a great and,glorious device at the ends of the whole earth. And here I saw three portals of heaven open in the heaven: through each of them proceed north winds: when they blow there is cold, hail, frost,,snow, dew, and rain. And out of one portal they blow for good: but when they blow through the other two portals, it is with violence and affliction on the earth, and they blow with violence.
3
5 And from thence I went towards the west to the ends of the earth, and saw there three portals of the heaven open such as I had seen in the east, the same number of portals, and the same number of outlets.
3
6 And from thence I went to the south to the ends of the earth, and saw there three open portals,of the heaven: and thence there come dew, rain, and wind. And from thence I went to the east to the ends of the heaven, and saw here the three eastern portals of heaven open and small portals,above them. Through each of these small portals pass the stars of heaven and run their course to the west on the path which is shown to them. And as often as I saw I blessed always the Lord of Glory, and I continued to bless the Lord of Glory who has wrought great and glorious wonders, to show the greatness of His work to the angels and to spirits and to men, that they might praise His work and all His creation: that they might see the work of His might and praise the great work of His hands and bless Him for ever.
60.
7 And on that day were two monsters parted, a female monster named Leviathan, to dwell in the
60.
8 abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first
6
9.
1
2 it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and the smitings of the soul the bites of the serpent, and the smiting' "
9
1.
1
1 And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.\',And there upon Methuselah went and summoned to him all his brothers and assembled his relatives.",And he spake unto all the children of righteousness and said:",Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:,Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion.,For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed.,And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree.,And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase,A great chastisement shall come from heaven upon all these, And the holy Lord will come forth with wrath and chastisement To execute judgement on earth.,In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven.,And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever.,And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them.,after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword . . . shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.,And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass.,And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence; For all who walk in the paths of unrighteousness shall perish for ever.\',And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.,And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,,And all mankind shall look to the path of uprightness.",And after that, in the ninth week, the righteous judgement shall be revealed to the whole world, b And all the works of the godless shall vanish from all the earth, c And the world shall be written down for destruction.,And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.,And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.,And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
9
1.
1
1 Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:
9
1.
1
2 And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.
9
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1
3 And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,
9
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1
5 And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.
9
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1
6 And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.
9
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1
7 And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
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4 And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.
9
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6 And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.
9
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4 I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.
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7 And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them. " None |
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46. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Aristotle, on daimones โข Chrysippus, on daimones โข Theophrastus, and daimones โข Zeno, on daimones โข daimones โข daimones, Chrsyippus on โข daimones, Theophrastus on โข daimones, daimonion of Socrates โข daimones, of Plato โข daimones, of Xenocrates โข daimons โข divination, and daimones โข dreams, and daimones
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 38, 40; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 26
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47. Anon., Jubilees, 1.11, 1.19-1.25, 4.15, 4.22, 5.1-5.19, 6.1-6.14, 7.22-7.33, 10.1-10.14, 11.17, 12.2, 12.19-12.20, 22.16-22.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Asael, Azael, and similarly named angels/demons โข Demonic, Affliction โข Demonic, Powers/Spirits โข Demonic, Temptation โข Demons โข Demons, Origin of โข Demons, Worship of โข Giants, and demons โข Spirit, characterizations as,, angelic or daemonic beings โข Spirits, Demonic/Giants โข daimons โข demon โข demon, demonic โข demonic control โข demons โข demons in Second Temple Judaism โข demons, and idolatry โข demons, as spirits of Giants โข demons, bodies of air โข demons, disturbance โข demons, in the Christian tradition โข demons, in the philosophical tradition โข demons, influence โข demons, spirits โข exorcism and demons, Eleazar โข exorcism and demons, Noah โข exorcism and demons, Solomon โข idolatry, as linked to fallen angels and demons
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50, 51; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 218; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 181, 186, 187, 188, 194, 195; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 44; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 40, 45, 46, 47, 269; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 162; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 126, 127; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 89, 93, 94, 98; Stuckenbruck (2007), 1 Enoch 91-108, 89, 97, 99, 399, 401, 404, 610, 611, 668, 669; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 68; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 96
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1.11 "and this witness shall be heard for a witness against them.rFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles,
1.19 And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices. 1.20 And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength, 1.21 and I shall gather them from amongst all the Gentiles, and they will seek Me, so that I shall be found of them, 1.22 when they seek Me with all their heart and with all their soul.rAnd I shall disclose to them abounding peace with righteousness, and I shall remove them the plant of uprightness, with all My heart and with all My soul, 1.23 and they will be for a blessing and not for a curse, and they will be the head and not the tail. 1.24 And I shall build My sanctuary in their midst, and I shall dwell with them, and I shall be their God and they will be My people in truth and righteousness. 1.25 And I shall not forsake them nor fail them; for I am the Lord their God."
4.15 And in the seventh jubilee in the third week Enos took Nรดรขm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Ke.
4.22 and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months.
5.1 And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, 5.2 that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 5.3 And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walketh on the earth 5.4 -all of them corrupted their ways and their orders, and they began to devour each other, 5.5 and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually. 5.6 And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 5.7 And He said: "I shall destroy man and all flesh upon the face of the earth which I have created." 5.8 But Noah found grace before the eyes of the Lord. 5.9 And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion,
5.10 and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate.
5.11 And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven.
5.12 And He said "Thy spirit will not always abide on man; for they also are flesh and their days shall be one hundred and twenty years."
5.13 And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth.
5.14 And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation when judgment is executed on all those who have corrupted their ways and their works before the Lord.
5.15 And He destroyed all from their places, and there was not left one of them whom He judged not according to all their wickedness.
5.16 And He made for all His works a new and righteous nature, so that they should not sin in their whole nature for ever, but should be all righteous each in his kind alway.
5.17 And the judgment of all is ordained and written on the heavenly tables in righteousne
5.18 --even (the judgment of) all who depart from the path which is ordained for them to walk in; and if they walk not therein judgment is written down for every creature and for every kind.
5.19 And there is nothing in heaven or on earth, or in light or in darkness, or in Sheol or in the depth, or in the place of darkness (which is not judged);
6.1 And on the new moon of the third month he went forth from the ark, and built an altar on that mountain. 6.2 And he made atonement for the earth, and took a kid and made atonement by its blood for all the guilt of the earth; for everything that had been on it had been destroyed, save those that were in the ark with Noah. 6.3 And he placed the fat thereof on the altar, and he took an ox, and a goat, and a sheep and kids, and salt, and a turtle-dove, and the young of a dove, 6.4 and placed a burnt sacrifice on the altar, and poured thereon an offering mingled with oil, and sprinkled wine and strewed frankincense over everything, and caused a goodly savour to arise, acceptable before the Lord. 6.5 And the Lord smelt the goodly savour, and He made a covet with him that there should not be any more a flood to destroy the earth; 6.6 that all the days of the earth seed-time and harvest should never cease; cold and heat, and summer and winter, and day and night should not change their order, nor cease for ever. 6.7 "And you, increase ye and multiply upon the earth, and become many upon it, and be a blessing upon it. 6.8 The fear of you and the dread of you I shall inspire in everything that is on earth and in the sea. 6.9 And behold I have given unto you all beasts, and all winged things, and everything that moveth on the earth, and the fish in the waters, and all things for food; as the green herbs, I have given you all things to eat.
6.10 But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required.
6.11 At the hand of every man, at the hand of every (beast), shall I require the blood of man.' "
6.12 Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man." 6.13 And you, increase ye, and multiply on the earth."
6.14 And Noah and his sons swore that they would not eat any blood that was in any flesh,
7.22 The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah.' "7.23 And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew," '7.24 and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. 7.25 For owing to these three things came the flood upon the earth, namely, 7.27 And they begat sons the Nรขphรฎdรฎm, and they were all unlike, and they devoured one another: and the Giants slew the Nรขphรฎl, and the Nรขphรฎl slew the Eljรด, and the Eljรด mankind, and one man another. 7.28 And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29 And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth, 7.30 and every imagination and desire of men imagined vanity and evil continually. 7.31 And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32 "And we were left, I and you, my sons, and everything that entered with us into the ark, 7.33 and behold I see your works before me that ye do not walk in righteousness; for in the path of destruction ye have begun to walk,
10.1 And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them.' "10.2 And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons." '10.3 And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4 For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5 Let Thy grace be lift up upon my sons, 10.6 But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.7 And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8 and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9 And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore."
10.10 And the Lord our God bade us to bind all.
10.11 And the chief of the spirits, Mastรชmรข, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them;
10.12 for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men;
10.13 for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men."
10.14 And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation."
11.17 And the prince Mastรชmรข sent ravens and birds to devour the seed which was sown in the land, in order to destroy the land, and rob the children of men of their labours.
12.2 And he said, "What help and profit have we from those idols which thou dost worship, And before which thou dost bow thyself? For there is no spirit in them, For they are dumb forms, and a misleading of the heart. Worship them not:
12.19 Why do I search (them) out? If He desireth, He causeth it to rain, morning and evening; And if He desireth, He withholdeth it, And all things are in His hand."
12.20 And he prayed that night and said "My God, God Most High, Thou alone art my God, And Thee and Thy dominion have I chosen. And Thou hast created all things, And all things that are are the work of Thy hands.
22.16 May nations serve thee, And all the nations bow themselves before thy seed. 22.17 Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18 May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 22.19 And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all (thy) transgressions; (and) thy sins of ignorance. 22.20 And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,rAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages, 22.21 And that He may be to thee and to thy seed a God in truth and righteousness throughout all the days of the earth. 22.22 And do thou, my son Jacob, remember my words, And observe the commandments of Abraham, thy father: 22.23 Separate thyself from the nations, And eat not with them: And do not according to their works, And become not their associate; For their works are unclean, And all their ways are a pollution and an abomination and uncleanness.' ' None |
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48. Cicero, On Divination, 1.11, 1.34, 2.26 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข daemons, โข daimones โข daimons
Found in books: Johnston (2008), Ancient Greek Divination, 9; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 224; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 287
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1.11 Ego vero, inquam, philosophiae, Quinte, semper vaco; hoc autem tempore, cum sit nihil aliud, quod lubenter agere possim, multo magis aveo audire, de divinatione quid sentias. Nihil, inquit, equidem novi, nec quod praeter ceteros ipse sentiam; nam cum antiquissimam sententiam, tum omnium populorum et gentium consensu conprobatam sequor. Duo sunt enim dividi genera, quorum alterum artis est, alterum naturae.
1.34 Iis igitur adsentior, qui duo genera divinationum esse dixerunt, unum, quod particeps esset artis, alterum, quod arte careret. Est enim ars in iis, qui novas res coniectura persequuntur, veteres observatione didicerunt. Carent autem arte ii, qui non ratione aut coniectura observatis ac notatis signis, sed concitatione quadam animi aut soluto liberoque motu futura praesentiunt, quod et somniantibus saepe contingit et non numquam vaticitibus per furorem, ut Bacis Boeotius, ut Epimenides Cres, ut Sibylla Erythraea. Cuius generis oracla etiam habenda sunt, non ea, quae aequatis sortibus ducuntur, sed illa, quae instinctu divino adflatuque funduntur; etsi ipsa sors contemnenda non est, si et auctoritatem habet vetustatis, ut eae sunt sortes, quas e terra editas accepimus; quae tamen ductae ut in rem apte cadant, fieri credo posse divinitus. Quorum omnium interpretes, ut grammatici poe+tarum, proxime ad eorum, quos interpretantur, divinationem videntur accedere.
2.26 Sed haec fuerit nobis tamquam levis armaturae prima orationis excursio; nunc comminus agamus experiamurque, si possimus cornua commovere disputationis tuae. Duo enim genera dividi esse dicebas, unum artificiosum, alterum naturale; artificiosum constare partim ex coniectura, partim ex observatione diuturna; naturale, quod animus arriperet aut exciperet extrinsecus ex divinitate, unde omnes animos haustos aut acceptos aut libatos haberemus. Artificiosa divinationis illa fere genera ponebas: extispicum eorumque, qui ex fulgoribus ostentisque praedicerent, tum augurum eorumque, qui signis aut ominibus uterentur, omneque genus coniecturale in hoc fere genere ponebas.'' None | sup>
1.11 Really, my dear Quintus, said I, I always have time for philosophy. Moreover, since there is nothing else at this time that I can do with pleasure, I am all the more eager to hear what you think about divination.There is, I assure you, said he, nothing new or original in my views; for those which I adopt are not only very old, but they are endorsed by the consent of all peoples and nations. There are two kinds of divination: the first is dependent on art, the other on nature.
1.11 The second division of divination, as I said before, is the natural; and it, according to exact teaching of physics, must be ascribed to divine Nature, from which, as the wisest philosophers maintain, our souls have been drawn and poured forth. And since the universe is wholly filled with the Eternal Intelligence and the Divine Mind, it must be that human souls are influenced by their contact with divine souls. But when men are awake their souls, as a rule, are subject to the demands of everyday life and are withdrawn from divine association because they are hampered by the chains of the flesh.
1.34 I agree, therefore, with those who have said that there are two kinds of divination: one, which is allied with art; the other, which is devoid of art. Those diviners employ art, who, having learned the known by observation, seek the unknown by deduction. On the other hand those do without art who, unaided by reason or deduction or by signs which have been observed and recorded, forecast the future while under the influence of mental excitement, or of some free and unrestrained emotion. This condition often occurs to men while dreaming and sometimes to persons who prophesy while in a frenzy โ like Bacis of Boeotia, Epimenides of Crete and the Sibyl of Erythraea. In this latter class must be placed oracles โ not oracles given by means of equalized lots โ but those uttered under the impulse of divine inspiration; although divination by lot is not in itself to be despised, if it has the sanction of antiquity, as in the case of those lots which, according to tradition, sprang out of the earth; for in spite of everything, I am inclined to think that they may, under the power of God, be so drawn as to give an appropriate response. Men capable of correctly interpreting all these signs of the future seem to approach very near to the divine spirit of the gods whose wills they interpret, just as scholars do when they interpret the poets.
2.26 But this introductory part of my discussion has been mere skirmishing with light infantry; now let me come to close quarters and see if I cannot drive in both wings of your argument.11 You divided divination into two kinds, one artificial and the other natural. The artificial, you said, consists in part of conjecture and in part of long-continued observation; while the natural is that which the soul has seized, or, rather, has obtained, from a source outside itself โ that is, from God, whence all human souls have been drawn off, received, or poured out. Under the head of artificial divination you placed predictions made from the inspection of entrails, those made from lightnings and portents, those made by augurs, and by persons who depend entirely upon premonitory signs. Under the same head you included practically every method of prophecy in which conjecture was employed.'' None |
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49. Cicero, On The Nature of The Gods, 3.93 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข daimons โข demons, (Middle) Platonists on
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 42; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 285
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3.93 \'It does not care for individuals.\' This is no wonder; no more does it care for cities. Not for temple? Not for tribes or nations either. And if it shall appear that it despises even nations, what wonder is it that it has scorned the entire human race? But how can you both maintain that the gods do not pay attention to everything and also believe that dreams are distributed and doled out to men by the immortal gods? I argue this with you because the belief in the truth of dreams is a tenet of your school. And do you also say that it is proper for men to take vows upon themselves? Well, but vows are made by individuals; therefore the divine mind gives a hearing even to the concerns of individuals; do you see therefore that it is not so engrossed in business as you thought? Grant that it is distracted between moving the heavens and watching the earth and controlling the seas: why does it suffer so many gods to be idle and keep holiday? why does it not appoint some of leisured gods whose countless numbers you expounded, Balbus, to superintend human affairs? "This more or less is what I have to say about the nature of the gods; it is not my design to disprove it, but to bring you to understand how obscure it is and how difficult to explain." '' None |
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50. Hebrew Bible, Daniel, 8.9, 9.25, 9.27, 10.13 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Demonic/evil/hostile powers โข Demons, Worship of โข Spirit, characterizations as,, angelic or daemonic beings โข demon โข demon, demonic โข demons, Origen on
Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 296; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 201; Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 214; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 44; Stuckenbruck (2007), 1 Enoch 91-108, 400; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 62, 137
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8.9 ืึผืึดืึพืึธืึทืึทืช ืึตืึถื ืึธืฆึธื ืงึถืจึถืึพืึทืึทืช ืึดืฆึผึฐืขึดืืจึธื ืึทืชึผึดืึฐืึผึทืึพืึถืชึถืจ ืึถืึพืึทื ึผึถืึถื ืึฐืึถืึพืึทืึผึดืึฐืจึธื ืึฐืึถืึพืึทืฆึผึถืึดืื
9.25 ืึฐืชึตืึทืข ืึฐืชึทืฉืึฐืึผึตื ืึดืึพืึนืฆึธื ืึธืึธืจ ืึฐืึธืฉืึดืื ืึฐืึดืึฐื ืึนืช ืึฐืจืึผืฉืึธืึทึดื ืขึทืึพืึธืฉืึดืืึท ื ึธืึดืื ืฉืึธืึปืขึดืื ืฉืึดืึฐืขึธื ืึฐืฉืึธืึปืขึดืื ืฉืึดืฉืึผึดืื ืึผืฉืึฐื ึทืึดื ืชึผึธืฉืืึผื ืึฐื ึดืึฐื ึฐืชึธื ืจึฐืืึนื ืึฐืึธืจืึผืฅ ืึผืึฐืฆืึนืง ืึธืขึดืชึผึดืืื
9.27 ืึฐืึดืึฐืึผึดืืจ ืึผึฐืจึดืืช ืึธืจึทืึผึดืื ืฉืึธืืึผืขึท ืึถืึธื ืึทืึฒืฆึดื ืึทืฉืึผึธืืึผืขึท ืึทืฉืึฐืึผึดืืช ืึถืึทื ืึผืึดื ึฐืึธื ืึฐืขึทื ืึผึฐื ึทืฃ ืฉืึดืงึผืึผืฆึดืื ืึฐืฉืึนืึตื ืึฐืขึทืึพืึผึธืึธื ืึฐื ึถืึฑืจึธืฆึธื ืชึผึดืชึผึทืึฐ ืขึทืึพืฉืึนืึตืื
10.13 ืึฐืฉืึทืจ ืึทืึฐืืึผืช ืคึผึธืจึทืก ืขึนืึตื ืึฐื ึถืึฐืึผึดื ืขึถืฉืึฐืจึดืื ืึฐืึถืึธื ืืึนื ืึฐืึดื ึผึตื ืึดืืึธืึตื ืึทืึทื ืึทืฉืึผึธืจึดืื ืึธืจึดืืฉืึนื ึดืื ืึผึธื ืึฐืขึธืึฐืจึตื ึดื ืึทืึฒื ึดื ื ืึนืชึทืจึฐืชึผึดื ืฉืึธื ืึตืฆึถื ืึทืึฐืึตื ืคึธืจึธืกื' ' None | sup>
8.9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the beauteous land.
9.25 Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.
9.27 And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.โ
10.13 But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia.' ' None |
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51. Septuagint, Wisdom of Solomon, 7.15-7.22, 9.17, 13.17, 14.11-14.29, 15.17 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข Daemon โข Demons โข Demons, Worship of โข Dream imagery, monsters, witches, demons โข daimons โข demon/demons โข demons and food โข demons in second- and third-century texts โข demons, capacities and methods of appearing to/in humans โข dreams and visions, dream figures, monsters, witches, demons โข healing and medicines, demons, as cause of sickness
Found in books: Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 52; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 43, 75; Levison (2009), Filled with the Spirit, 221; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9โ16 in Jewish and Graeco-Roman Perspective. 183; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 175; Stuckenbruck (2007), 1 Enoch 91-108, 179, 399, 400, 404; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 112
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7.15 May God grant that I speak with judgment and have thought worthy of what I have received,for he is the guide even of wisdom and the corrector of the wise. 7.16 For both we and our words are in his hand,as are all understanding and skill in crafts. 7.17 For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 7.18 the beginning and end and middle of times,the alternations of the solstices and the changes of the seasons, 7.19 the cycles of the year and the constellations of the stars, 7.20 the natures of animals and the tempers of wild beasts,the powers of spirits and the reasonings of men,the varieties of plants and the virtues of roots; 7.21 I learned both what is secret and what is manifest, 7.22 for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible,
9.17 For Thou didst choose the seed of Abraham before all the nations, And didst set Thy name upon us, O Lord,
9.17 Who has learned thy counsel, unless thou hast given wisdom and sent thy holy Spirit from on high?
13.17 When he prays about possessions and his marriage and children,he is not ashamed to address a lifeless thing.
14.11 Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. 14.12 For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life, 14.13 for neither have they existed from the beginning nor will they exist for ever." 14.14 For through the vanity of men they entered the world,and therefore their speedy end has been planned. 14.15 For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations. 14.16 Then the ungodly custom, grown strong with time, was kept as a law,and at the command of monarchs graven images were worshiped. 14.17 When men could not honor monarchs in their presence, since they lived at a distance,they imagined their appearance far away,and made a visible image of the king whom they honored,so that by their zeal they might flatter the absent one as though present. 14.18 Then the ambition of the craftsman impelled even those who did not know the king to intensify their worship." 14.19 For he, perhaps wishing to please his ruler,skilfully forced the likeness to take more beautiful form, 14.20 and the multitude, attracted by the charm of his work,now regarded as an object of worship the one whom shortly before they had honored as a man. 14.21 And this became a hidden trap for mankind,because men, in bondage to misfortune or to royal authority,bestowed on objects of stone or wood the name that ought not to be shared. 14.22 Afterward it was not enough for them to err about the knowledge of God,but they live in great strife due to ignorance,and they call such great evils peace. 14.23 For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs, 14.24 they no longer keep either their lives or their marriages pure,but they either treacherously kill one another,or grieve one another by adultery, 14.25 and all is a raging riot of blood and murder,theft and deceit, corruption, faithlessness, tumult, perjury, 14.26 confusion over what is good, forgetfulness of favors,pollution of souls, sex perversion,disorder in marriage, adultery, and debauchery. 14.27 For the worship of idols not to be named is the beginning and cause and end of every evil."
15.17 He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have.' ' None |
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52. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Demon โข Spirit, characterizations as,, angelic or daemonic beings โข demon, demonic โข exorcism and demons, ritual words
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 179, 209, 349; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 132; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 68
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53. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข demon, demonic โข demon/demons โข demons, and gender โข demons, male and female in Qumran โข exorcism and demons, ritual words โข females, and characteristics of demons
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 256, 260, 261, 262; Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 48; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 132; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 68
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54. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข daimons โข demon, demonic
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 51
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55. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Demons โข demons
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 194; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 47
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56. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Spirit, characterizations as,, angelic or daemonic beings โข demon/demons
Found in books: Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 48; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 228, 234
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57. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Spirit, characterizations as,, angelic or daemonic beings โข demon, demonic
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 182, 209; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 68
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58. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Demon โข Demons, internalized โข Spirit, characterizations as,, angelic or daemonic beings โข demon, demonic โข demons in Second Temple Judaism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44, 51, 53; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 25, 179, 182, 349; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 170; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 50, 63
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59. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข daimons โข demons, spirits
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 181; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29
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60. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข demons โข idolatry, as linked to fallen angels and demons
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 190; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164
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61. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: โข Demons โข Demons, Worship of โข Idols, As demons โข Spirits, Demonic/Giants
Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 163; Stuckenbruck (2007), 1 Enoch 91-108, 401
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62. Philo of Alexandria, Plant., 14 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข daimones โข demons, demonic
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 203; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 11
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14 But the Creator made two different races on the earth and in the air. In the air, he made the winged animals capable of being perceived by the external senses, and other powers which can by no means be comprehended in any place by the external senses; and this is the company of incorporeal souls arranged in order, but not in the same classifications. For it is said that some are assigned to mortal bodies, and are again subjected to a change of place according to certain defined periodical revolutions; but that others which have received a more divinely prepared habitation, look down upon the region of the earth, and that in the highest place, near the other itself, the purest souls are placed, which those who have studied philosophy among the Greeks call heroes, but which Moses, by a felicitous appellation, entitles angels; souls which go as ambassadors and messengers of good from the ruler of all things to his subjects, and messengers also to the king respecting those things of which his subjects have heard. To the earth again he assigned two classes, terrestrial animals and plants, wishing that she should be at the same time their mother and their nurse. '' None |
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63. Philo of Alexandria, On The Life of Abraham, 122 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Demons โข demons in Second Temple Judaism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 52; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 116
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122 Therefore, the middle person of the three, being attended by each of his powers as by body-guards, presents to the mind, which is endowed with the faculty of sight, a vision at one time of one being, and at another time of three; of one when the soul being completely purified, and having surmounted not only the multitudes of numbers, but also the number two, which is the neighbour of the unit, hastens onward to that idea which is devoid of all mixture, free from all combination, and by itself in need of nothing else whatever; and of three, when, not being as yet made perfect as to the important virtues, it is still seeking for initiation in those of less consequence, and is not able to attain to a comprehension of the living God by its own unassisted faculties without the aid of something else, but can only do so by judging of his deeds, whether as creator or as governor. '' None |
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64. Philo of Alexandria, On The Decalogue, 74, 76 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Demons โข Demons, Worship of โข daimons, and sacrifice
Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 98; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 175, 228; Stuckenbruck (2007), 1 Enoch 91-108, 399
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74 Do you therefore pray to become like those erections of yours, that so you may reap the most supreme happiness, neither seeing with your eyes, nor hearing with your ears, nor respiring, nor smelling with your nostrils, nor speaking, nor tasting with your mouth, nor taking, nor giving, nor doing anything with your hands, nor walking with your feet, nor doing anything at all with any one of your members, but being as it were confined and guarded in the temple, as if in a prison, and day and night continually imbibing the steam from the sacrifices offered up; for this is the only one good thing which can be attributed to any kind of building or erection." 76 Let no one therefore of those beings who are endowed with souls, worship any thing that is devoid of a soul; for it would be one of the most absurd things possible for the works of nature to be diverted to the service of those things which are made by hand; and against Egypt, not only is that common accusation brought, to which the whole country is liable, but another charge also, which is of a more special character, and with great fitness; for besides falling down to statues, and images they have also introduced irrational animals, to the honours due to the gods, such as bulls, and rams, and goats, inventing some prodigious fiction with regard to each of them; ' None |
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65. Philo of Alexandria, On Giants, 6-12, 16-17 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Demons, โข daemones โข daemons โข daimones โข demons โข demons, demonic
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 203; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 281; Fowler (2014), Plato in the Third Sophistic, 45; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 111, 116; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 76; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 11, 12
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6 "And when the angels of God saw the daughters of men that they were beautiful, they took unto themselves wives of all of them whom they Chose." Those beings, whom other philosophers call demons, Moses usually calls angels; and they are souls hovering in the air. 7 And let no one suppose, that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature; --the earth containing terrestrial animals, the sea and the rivers containing aquatic animals, and the fire such as are born in the fire (but it is said, that such as these last are found chiefly in Macedonia), and the heaven containing the stars: 8 for these also are entire souls pervading the universe, being unadulterated and divine, inasmuch as they move in a circle, which is the kind of motion most akin to the mind, for every one of them is the parent mind. It is therefore necessary that the air also should be full of living beings. And these beings are invisible to us, inasmuch as the air itself is not visible to mortal sight. 9 But it does not follow, because our sight is incapable of perceiving the forms of souls, that for that reason there are no souls in the air; but it follows of necessity that they must be comprehended by the mind, in order that like may be contemplated by like. 10 Since what shall we say? Must we not say that these animals which are terrestrial or aquatic live in air and spirit? What? Are not pestilential afflictions accustomed to exist when the air is tainted or corrupted, as if that were the cause of all such assuming vitality? Again, when the air is free from all taint and innocent, such as it is especially wont to be when the north wind prevails, does not the imbibing of a purer air tend to a more vigorous and more lasting duration of life? '11 It is then natural that that medium by which all other animals, whether aquatic of terrestrial, are vivified should itself be empty and destitute of souls? On the contrary, even if all other animals were barren, the air by itself would be bound to be productive of life, having received from the great Creator the seeds of vitality by his especial favour. III. 12 Some souls, therefore, have descended into bodies, and others have not thought worthy to approach any one of the portions of the earth; and these, when hallowed and surrounded by the ministrations of the father, the Creator has been accustomed to employ, as hand-maidens and servants in the administration of mortal affairs. 1
6 If, therefore, you consider that souls, and demons, and angels are things differing indeed in name, but not identical in reality, you will then be able to discard that most heavy burden, superstition. But as men in general speak of good and evil demons, and in like manner of good and evil souls, so also do they speak of angels, looking upon some as worthy of a good appellation, and calling them ambassadors of man to God, and of God to man, and sacred and holy on account of this blameless and most excellent office; others, again, you will not err if you look upon as unholy and unworthy of any address. 17 And the expression used by the writer of the psalm, in the following verse, testifies to the truth of my assertion, for he says, "He sent upon them the fury of His wrath, anger, and rage, and affliction, and he sent evil angels among Them." These are the wicked who, assuming the name of angels, not being acquainted with the daughters of right reason, that is with the sciences and the virtues, but which pursue the mortal descendants of mortal men, that is the pleasures, which can confer no genuine beauty, which is perceived by the intellect alone, but only a bastard sort of elegance of form, by means of which the outward sense is beguiled; ' None |
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66. Philo of Alexandria, On The Creation of The World, 70 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Daemon โข daimones
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Levison (2009), Filled with the Spirit, 180
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70 And again, being raised up on wings, and so surveying and contemplating the air, and all the commotions to which it is subject, it is borne upwards to the higher firmament, and to the revolutions of the heavenly bodies. And also being itself involved in the revolutions of the planets and fixed stars according to the perfect laws of music, and being led on by love, which is the guide of wisdom, it proceeds onwards till, having surmounted all essence intelligible by the external senses, it comes to aspire to such as is perceptible only by the intellect: '' None |
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67. Philo of Alexandria, On Dreams, 1.134-1.141, 1.141.1 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Demon / Daimon โข daemon, daemonic โข daemones โข daemons โข demons, demonic
Found in books: DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 62; Fowler (2014), Plato in the Third Sophistic, 47; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 109, 111, 116; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 15; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 11
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1.134 By the ladder in this thing, which is called the world, is figuratively understood the air, the foundation of which is the earth, and the head is the heaven; for the large interior space, which being extended in every direction, reaches from the orb of the moon, which is described as the most remote of the order in heaven, but the nearest to us by those who contemplate sublime objects, down to the earth, which is the lowest of such bodies, is the air. 1.135 This air is the abode of incorporeal souls, since it seemed good to the Creator of the universe to fill all the parts of the world with living creatures. On this account he prepared the terrestrial animals for the earth, the aquatic animals for the sea and for the rivers, and the stars for the heaven; for every one of these bodies is not merely a living animal, but is also properly described as the very purest and most universal mind extending through the universe; so that there are living creatures in that other section of the universe, the air. And if these things are not comprehensible by the outward senses, what of that? For the soul is also invisible. 1.136 And yet it is probable that the air should nourish living animals even more than the land or the water. Why so? Because it is the air which has given vitality to those animals which live on the earth and in the water. For the Creator of the universe formed the air so that it should be the habit of those bodies which are immovable, and the nature of those which are moved in an invisible manner, and the soul of such as are able to exert an impetus and visible sense of their own. 1.137 Is it not then absurd that that element, by means of which the other elements have been filled with vitality, should itself be destitute of living things? Therefore let no one deprive the most excellent nature of living creatures of the most excellent of those elements which surrounds the earth; that is to say, of the air. For not only is it not alone deserted by all things besides, but rather, like a populous city, it is full of imperishable and immortal citizens, souls equal in number to the stars. 1.138 Now of these souls some descend upon the earth with a view to be bound up in mortal bodies, those namely which are most nearly connected with the earth, and which are lovers of the body. But some soar upwards, being again distinguished according to the definitions and times which have been appointed by nature. 1.139 of these, those which are influenced by a desire for mortal life, and which have been familiarised to it, again return to it. But others, condemning the body of great folly and trifling, have pronounced it a prison and a grave, and, flying from it as from a house of correction or a tomb, have raised themselves aloft on light wings towards the aether, and have devoted their whole lives to sublime speculations. 1.140 There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutets of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything.
1.141.1 Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (diangellousi) the injunctions of the father to his children, and the necessities of the children to the father. '1.141 Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (diangellousi) the injunctions of the father to his children, and the necessities of the children to the father. ' None |
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68. Philo of Alexandria, On The Embassy To Gaius, 21 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Daemon โข Demons, Worship of
Found in books: Levison (2009), Filled with the Spirit, 180; Stuckenbruck (2007), 1 Enoch 91-108, 399
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21 for the human mind is apt to be blind towards the perception of what is really expedient and beneficial for it, being influenced rather by conjecture and notions of probability than by real knowledge. IV. '' None |
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69. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข daimones โข demons, demonic
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 203; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 11
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70. Anon., Epistle of Barnabas, 16.7-16.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Demons โข Demons, Worship of โข Spirits, Demonic/Giants โข demons and baptism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 121; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 201; Stuckenbruck (2007), 1 Enoch 91-108, 401
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16.7 I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God. 16.8 But it shall be built in the name of the Lord. Give heed then that the temple of the Lord may be built gloriously.'' None |
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71. Epictetus, Discourses, 1.14.13-1.14.14 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Allotted Daimon โข Daimon โข Personal daimon โข daimon
Found in books: Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 18; Rรผpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 34
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1.14.13 WHEN a person asked him how a man could be convinced that all his actions are under the inspection of God, he answered, Do you not think that all things are united in one? do, the person replied. Well, do you not think that earthly things have a natural agreement and union with heavenly things? I do. And how else so regularly as if by Godโs command, when He bids the plants to flower, do they flower? when He bids them to send forth shoots, do they shoot? when He bids them to produce fruit, how else do they produce fruit? when He bids the fruit to ripen, does it ripen? when again He bids them to cast down the fruits, how else do they cast them down? and when to shed the leaves, do they shed the leaves? and when He bids them to fold themselves up and to remain quiet and rest, how else do they remain quiet and rest? And how else at the growth and the wane of the moon, and at the approach and recession of the sun, are so great an alteration and change to the contrary seen in earthly things? But are plants and our bodies so bound up and united with the whole, and are not our souls much more? and our souls so bound up and in contact with God as parts of Him and portions of Him; and does not God perceive every motion of these parts as being his own motion connate with himself? Now are you able to think of the divine administration, and about all things divine, and at the same time also about human affairs, and to be moved by ten thousand things at the same time in your senses and in your understanding, and to assent to some, and to dissent from others, and again as to some things to suspend your judgment; and do you retain in your soul so many impressions from so many and various things, and being moved by them, do you fall upon notions similar to those first impressed, and do you retain numerous arts and the memories of ten thousand things; and is not God able to oversee all things, and to be present with all, and to receive from all a certain communication? And is the sun able to illuminate so large a part of the All, and to leave so little not illuminated, that part only which is occupied by the earthโs shadow; and He who made the sun itself and makes it go round, being a small part of himself compared with the whole, cannot He perceive all things? But I cannot, the man may reply, comprehend all these things at once. But who tells you that you have equal power with Zeus? Nevertheless he has placed by every man a guardian, every manโs Daemon, to whom he has committed the care of the man, a guardian who never sleeps, is never deceived. For to what better and more careful guardian could He have intrusted each of us? When then you have shut the doors and made darkness within, remember never to say that you are alone, for you are not; but God is within, and your Daemon is within, and what need have they of light to see what you are doing? To this God you ought to swear an oath just as the soldiers do to Caesar. But they who are hired for pay swear to regard the safety of Caesar before all things; and you who have received so many and such great favors, will you not swear, or when you have sworn, will you not abide by your oath? And what shall you swear? Never to be disobedient, never to make any charges, never to find fault with any thing that he has given, and never unwillingly to do or to suffer any thing that is necessary. Is this oath like the soldierโs oath? The soldiers swear not to prefer any man to Cรฆsar: in this oath men swear to honour themselves before all. 1.14.14 WHEN a person asked him how a man could be convinced that all his actions are under the inspection of God, he answered, Do you not think that all things are united in one? do, the person replied. Well, do you not think that earthly things have a natural agreement and union with heavenly things? I do. And how else so regularly as if by Godโs command, when He bids the plants to flower, do they flower? when He bids them to send forth shoots, do they shoot? when He bids them to produce fruit, how else do they produce fruit? when He bids the fruit to ripen, does it ripen? when again He bids them to cast down the fruits, how else do they cast them down? and when to shed the leaves, do they shed the leaves? and when He bids them to fold themselves up and to remain quiet and rest, how else do they remain quiet and rest? And how else at the growth and the wane of the moon, and at the approach and recession of the sun, are so great an alteration and change to the contrary seen in earthly things? But are plants and our bodies so bound up and united with the whole, and are not our souls much more? and our souls so bound up and in contact with God as parts of Him and portions of Him; and does not God perceive every motion of these parts as being his own motion connate with himself? Now are you able to think of the divine administration, and about all things divine, and at the same time also about human affairs, and to be moved by ten thousand things at the same time in your senses and in your understanding, and to assent to some, and to dissent from others, and again as to some things to suspend your judgment; and do you retain in your soul so many impressions from so many and various things, and being moved by them, do you fall upon notions similar to those first impressed, and do you retain numerous arts and the memories of ten thousand things; and is not God able to oversee all things, and to be present with all, and to receive from all a certain communication? And is the sun able to illuminate so large a part of the All, and to leave so little not illuminated, that part only which is occupied by the earthโs shadow; and He who made the sun itself and makes it go round, being a small part of himself compared with the whole, cannot He perceive all things? But I cannot, the man may reply, comprehend all these things at once. But who tells you that you have equal power with Zeus? Nevertheless he has placed by every man a guardian, every manโs Daemon, to whom he has committed the care of the man, a guardian who never sleeps, is never deceived. For to what better and more careful guardian could He have intrusted each of us? When then you have shut the doors and made darkness within, remember never to say that you are alone, for you are not; but God is within, and your Daemon is within, and what need have they of light to see what you are doing? To this God you ought to swear an oath just as the soldiers do to Caesar. But they who are hired for pay swear to regard the safety of Caesar before all things; and you who have received so many and such great favors, will you not swear, or when you have sworn, will you not abide by your oath? And what shall you swear? Never to be disobedient, never to make any charges, never to find fault with any thing that he has given, and never unwillingly to do or to suffer any thing that is necessary. Is this oath like the soldierโs oath? The soldiers swear not to prefer any man to Cรฆsar: in this oath men swear to honour themselves before all.'' None |
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72. Josephus Flavius, Jewish Antiquities, 8.42-8.49 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Asmodeaus, king of demons โข Sarah, demonic possession โข daimons โข demon โข demon, demonology โข demons/demonology โข exorcism and demons, Eleazar โข exorcism and demons, Solomon โข healing and medicines, demons, as cause of sickness
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 38, 44; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 240; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 125; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 4
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8.42 ฮคฮฟฯฮฑฯ
ฬฯฮท ฮด' ฮทฬอฮฝ ฮทฬฬฮฝ ฮฟฬ ฮธฮตฮฟฬฯ ฯฮฑฯฮตฬฯฯฮต ฮฃฮฟฮปฮฟฬฮผฯฮฝฮน ฯฯฮฟฬฮฝฮทฯฮนฮฝ ฮบฮฑฮนฬ ฯฮฟฯฮนฬฮฑฮฝ, ฯฬฯ ฯฮฟฯ
ฬฯ ฯฮต ฮฑฬฯฯฮฑฮนฬฮฟฯ
ฯ ฯ
ฬฯฮตฯฮฒฮฑฬฮปฮปฮตฮนฮฝ ฮฑฬฮฝฮธฯฯฬฯฮฟฯ
ฯ ฮบฮฑฮนฬ ฮผฮทฮดฮตฬ ฯฮฟฯ
ฬฯ ฮฮนฬฮณฯ
ฯฯฮนฬฮฟฯ
ฯ, ฮฟฮนฬฬ ฯฮฑฬฮฝฯฯฮฝ ฯฯ
ฮฝฮตฬฯฮตฮน ฮดฮนฮตฮฝฮตฮณฮบฮตฮนอฮฝ ฮปฮตฬฮณฮฟฮฝฯฮฑฮน, ฯฯ
ฮณฮบฯฮนฮฝฮฟฮผฮตฬฮฝฮฟฯ
ฯ ฮปฮตฮนฬฯฮตฯฮธฮฑฮน ฯฮฑฯ' ฮฟฬฮปฮนฬฮณฮฟฮฝ, ฮฑฬฮปฮปฮฑฬ ฯฮปฮตฮนอฯฯฮฟฮฝ ฮฑฬฯฮตฯฯฮทฮบฮฟฬฯฮฑฯ ฯฮทอฯ ฯฮฟฯ
อ ฮฒฮฑฯฮนฮปฮตฬฯฯ ฯฯฮฟฮฝฮทฬฯฮตฯฯ ฮตฬฮปฮตฬฮณฯฮตฯฮธฮฑฮน." 8.42 ฯฮฑฮนฬฮฝฮตฯฮฑฮน ฮฟฯ
ฬอฮฝ ฮบฮฑฮนฬ ฬฬฮฯฮฑฮฒฮฟฯ ฯ
ฬฯฮฟฬ ฯฮฟฯ
ฬฯฮฟฯ
ฯฮทฬฮฝ ฮดฮนฮฑฬฮฝฮฟฮนฮฑฮฝ ฮฑฬฯฮฑฯฮทฮธฮตฮนฬฯ, ฯฬฬฯฯฮต ฮฑฬฯฮนฯฯฮทอฯฮฑฮน ฮผฮตฬฮฝ ฯฮฟฮนอฯ ฯฯฮฟฮปฮตฬฮณฮฟฯ
ฯฮน ฯฮทฬฮฝ ฮทฬอฯฯฮฑฮฝ, ฯฮฟฮนอฯ ฮดฮตฬ ฯฯฮฟฬฯ ฯฮฑฬฯฮนฮฝ ฯฯฮฟฯฮทฯฮตฯ
ฬฯฮฑฯฮน ฯฮตฮนฯฮธฮตฮนฬฯ ฮฑฬฯฮฟฮธฮฑฮฝฮตฮนอฮฝ. ฯฮฟฯ
อฯฮฟฮฝ ฮผฮตฬฮฝ ฮฟฯ
ฬอฮฝ ฮฟฬ ฯฮฑฮนอฯ ฬฮฯฮฟฮถฮนฬฮฑฯ ฮดฮนฮตฮดฮตฬฮพฮฑฯฮฟ. 8.43 ฯ
ฬฯฮตฯฮทอฯฮต ฮดฮตฬ ฮบฮฑฮนฬ ฮดฮนฮทฬฮฝฮตฮณฮบฮต ฯฮฟฯฮนฬฮฑอ
ฮบฮฑฮนฬ ฯฯอฮฝ ฮบฮฑฯฮฑฬ ฯฮฟฬฮฝ ฮฑฯ
ฬฯฮฟฬฮฝ ฮบฮฑฮนฯฮฟฬฮฝ ฮดฮฟฬฮพฮฑฮฝ ฮตฬฯฮฟฬฮฝฯฯฮฝ ฯฮฑฯฮฑฬ ฯฮฟฮนอฯ ฬฮฮฒฯฮฑฮนฬฮฟฮนฯ ฮตฬฯฮนฬ ฮดฮตฮนฮฝฮฟฬฯฮทฯฮน, ฯฬอฮฝ ฮฟฯ
ฬ ฯฮฑฯฮตฮปฮตฯ
ฬฯฮฟฮผฮฑฮน ฯฮฑฬ ฮฟฬฮฝฮฟฬฮผฮฑฯฮฑ: ฮทฬอฯฮฑฮฝ ฮดฮตฬ ฬฬฮฮธฮฑฮฝฮฟฯ ฮบฮฑฮนฬ ฮฮนฬฮผฮฑฮฝฮฟฬฯ ฮบฮฑฮนฬ ฮงฮฑฬฮปฮบฮตฮฟฯ ฮบฮฑฮนฬ ฮฮฑฬฯฮดฮฑฮฝฮฟฯ ฯ
ฮนฬฮฟฮนฬ ฬฮฮผฮฑฬฯฮฝฮฟฯ.' "8.44 ฯฯ
ฮฝฮตฯฮฑฬฮพฮฑฯฮฟ ฮดฮตฬ ฮบฮฑฮนฬ ฮฒฮนฮฒฮปฮนฬฮฑ ฯฮตฯฮนฬ ฯฬอ
ฮดฯอฮฝ ฮบฮฑฮนฬ ฮผฮตฮปฯอฮฝ ฯฮตฬฮฝฯฮต ฯฯฮฟฬฯ ฯฮฟฮนอฯ ฯฮนฮปฮนฬฮฟฮนฯ ฮบฮฑฮนฬ ฯฮฑฯฮฑฮฒฮฟฮปฯอฮฝ ฮบฮฑฮนฬ ฮตฮนฬฮบฮฟฬฮฝฯฮฝ ฮฒฮนฬฮฒฮปฮฟฯ
ฯ ฯฯฮนฯฯฮนฮปฮนฬฮฑฯ: ฮบฮฑฮธ' ฮตฬฬฮบฮฑฯฯฮฟฮฝ ฮณฮฑฬฯ ฮตฮนฬอฮดฮฟฯ ฮดฮตฬฮฝฮดฯฮฟฯ
ฯฮฑฯฮฑฮฒฮฟฮปฮทฬฮฝ ฮตฮนฬอฯฮตฮฝ ฮฑฬฯฮฟฬ ฯ
ฬฯฯฯฬฯฮฟฯ
ฮตฬฬฯฯ ฮบฮตฬฮดฯฮฟฯ
, ฯฮฟฬฮฝ ฮฑฯ
ฬฯฮฟฬฮฝ ฮดฮตฬ ฯฯฮฟฬฯฮฟฮฝ ฮบฮฑฮนฬ ฯฮตฯฮนฬ ฮบฯฮทฮฝฯอฮฝ ฮบฮฑฮนฬ ฯฯอฮฝ ฮตฬฯฮนฮณฮตฮนฬฯฮฝ ฮฑฬฯฮฑฬฮฝฯฯฮฝ ฮถฯฬอ
ฯฮฝ ฮบฮฑฮนฬ ฯฯอฮฝ ฮฝฮทฮบฯฯอฮฝ ฮบฮฑฮนฬ ฯฯอฮฝ ฮฑฬฮตฯฮนฬฯฮฝ: ฮฟฯ
ฬฮดฮตฮผฮนฬฮฑฮฝ ฮณฮฑฬฯ ฯฯ
ฬฯฮนฮฝ ฮทฬฮณฮฝฮฟฬฮทฯฮตฮฝ ฮฟฯ
ฬฮดฮตฬ ฯฮฑฯฮทอฮปฮธฮตฮฝ ฮฑฬฮฝฮตฮพฮตฬฯฮฑฯฯฮฟฮฝ, ฮฑฬฮปฮป' ฮตฬฮฝ ฯฮฑฬฯฮฑฮนฯ ฮตฬฯฮนฮปฮฟฯฮฟฬฯฮทฯฮต ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮตฬฯฮนฯฯฮทฬฮผฮทฮฝ ฯฯอฮฝ ฮตฬฮฝ ฮฑฯ
ฬฯฮฑฮนอฯ ฮนฬฮดฮนฯฮผฮฑฬฯฯฮฝ ฮฑฬฬฮบฯฮฑฮฝ ฮตฬฯฮตฮดฮตฮนฬฮพฮฑฯฮฟ." "8.45 ฯฮฑฯฮตฬฯฯฮต ฮด' ฮฑฯ
ฬฯฯออ
ฮผฮฑฮธฮตฮนอฮฝ ฮฟฬ ฮธฮตฮฟฬฯ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮบฮฑฯฮฑฬ ฯฯอฮฝ ฮดฮฑฮนฮผฮฟฬฮฝฯฮฝ ฯฮตฬฯฮฝฮทฮฝ ฮตฮนฬฯ ฯฬฯฮตฬฮปฮตฮนฮฑฮฝ ฮบฮฑฮนฬ ฮธฮตฯฮฑฯฮตฮนฬฮฑฮฝ ฯฮฟฮนอฯ ฮฑฬฮฝฮธฯฯฬฯฮฟฮนฯ: ฮตฬฯฯอ
ฮดฮฑฬฯ ฯฮต ฯฯ
ฮฝฯฮฑฮพฮฑฬฮผฮตฮฝฮฟฯ ฮฑฮนฬอฯ ฯฮฑฯฮทฮณฮฟฯฮตฮนอฯฮฑฮน ฯฮฑฬ ฮฝฮฟฯฮทฬฮผฮฑฯฮฑ ฮบฮฑฮนฬ ฯฯฮฟฬฯฮฟฯ
ฯ ฮตฬฮพฮฟฯฮบฯฬฯฮตฯฮฝ ฮบฮฑฯฮตฬฮปฮนฯฮตฮฝ, ฮฟฮนฬอฯ ฮฟฮนฬ ฮตฬฮฝฮดฮฟฯ
ฬฮผฮตฮฝฮฟฮน ฯฮฑฬ ฮดฮฑฮนฮผฮฟฬฮฝฮนฮฑ ฯฬฯ ฮผฮทฮบฮตฬฯ' ฮตฬฯฮฑฮฝฮตฮปฮธฮตฮนอฮฝ ฮตฬฮบฮดฮนฯฬฮพฮฟฯ
ฯฮน." "8.46 ฮบฮฑฮนฬ ฮฑฯ
ฬฬฯฮท ฮผฮตฬฯฯฮน ฮฝฯ
อฮฝ ฯฮฑฯ' ฮทฬฮผฮนอฮฝ ฮทฬ ฮธฮตฯฮฑฯฮตฮนฬฮฑ ฯฮปฮตฮนอฯฯฮฟฮฝ ฮนฬฯฯฯ
ฬฮตฮน: ฮนฬฯฯฮฟฬฯฮทฯฮฑ ฮณฮฑฬฯ ฯฮนฮฝฮฑ ฬฮฮปฮตฮฑฬฮถฮฑฯฮฟฮฝ ฯฯอฮฝ ฮฟฬฮผฮฟฯฯ
ฬฮปฯฮฝ ฮฯ
ฬฮตฯฯฮฑฯฮนฮฑฮฝฮฟฯ
อ ฯฮฑฯฮฟฬฮฝฯฮฟฯ ฮบฮฑฮนฬ ฯฯอฮฝ ฯ
ฮนฬฯอฮฝ ฮฑฯ
ฬฯฮฟฯ
อ ฮบฮฑฮนฬ ฯฮนฮปฮนฮฑฬฯฯฯฮฝ ฮบฮฑฮนฬ ฮฑฬฬฮปฮปฮฟฯ
ฯฯฯฮฑฯฮนฯฯฮนฮบฮฟฯ
อ ฯฮปฮทฬฮธฮฟฯ
ฯ ฯ
ฬฯฮฟฬ ฯฯอฮฝ ฮดฮฑฮนฮผฮฟฮฝฮนฬฯฮฝ ฮปฮฑฮผฮฒฮฑฮฝฮฟฮผฮตฬฮฝฮฟฯ
ฯ ฮฑฬฯฮฟฮปฯ
ฬฮฟฮฝฯฮฑ ฯฮฟฯ
ฬฯฯฮฝ. ฮฟฬ ฮดฮตฬ ฯฯฮฟฬฯฮฟฯ ฯฮทอฯ ฮธฮตฯฮฑฯฮตฮนฬฮฑฯ ฯฮฟฮนฮฟฯ
อฯฮฟฯ ฮทฬอฮฝ:" "8.47 ฯฯฮฟฯฯฮตฬฯฯฮฝ ฯฮฑฮนอฯ ฯฬฮนฯฮนฬ ฯฮฟฯ
อ ฮดฮฑฮนฮผฮฟฮฝฮนฮถฮฟฮผฮตฬฮฝฮฟฯ
ฯฮฟฬฮฝ ฮดฮฑฮบฯฯ
ฬฮปฮนฮฟฮฝ ฮตฬฬฯฮฟฮฝฯฮฑ ฯ
ฬฯฮฟฬ ฯฮทออ
ฯฯฯฮฑฮณฮนอฮดฮน ฯฬฮนฬฮถฮฑฮฝ ฮตฬฮพ ฯฬอฮฝ ฯ
ฬฯฮตฬฮดฮตฮนฮพฮต ฮฃฮฟฮปฮฟฬฮผฯฮฝ ฮตฬฬฯฮตฮนฯฮฑ ฮตฬฮพฮตฮนอฮปฮบฮตฮฝ ฮฟฬฯฯฯฮฟฮผฮตฬฮฝฯอ
ฮดฮนฮฑฬ ฯฯอฮฝ ฮผฯ
ฮบฯฮทฬฯฯฮฝ ฯฮฟฬ ฮดฮฑฮนฮผฮฟฬฮฝฮนฮฟฮฝ, ฮบฮฑฮนฬ ฯฮตฯฮฟฬฮฝฯฮฟฯ ฮตฯ
ฬฮธฯ
ฬฯ ฯฮฑฬฮฝฮธฯฯฬฯฮฟฯ
ฮผฮทฮบฮตฬฯ' ฮตฮนฬฯ ฮฑฯ
ฬฯฮฟฬฮฝ ฮตฬฯฮฑฮฝฮทฬฮพฮตฮนฮฝ ฯฬฬฯฮบฮฟฯ
, ฮฃฮฟฮปฮฟฬฮผฯฮฝฮฟฬฯ ฯฮต ฮผฮตฮผฮฝฮทฮผฮตฬฮฝฮฟฯ ฮบฮฑฮนฬ ฯฮฑฬฯ ฮตฬฯฯอ
ฮดฮฑฬฯ ฮฑฬฬฯ ฯฯ
ฮฝฮตฬฮธฮทฮบฮตฮฝ ฮตฬฮบฮตฮนอฮฝฮฟฯ ฮตฬฯฮนฮปฮตฬฮณฯฮฝ." '8.48 ฮฒฮฟฯ
ฮปฮฟฬฮผฮตฮฝฮฟฯ ฮดฮตฬ ฯฮตฮนอฯฮฑฮน ฮบฮฑฮนฬ ฯฮฑฯฮฑฯฯฮทอฯฮฑฮน ฯฮฟฮนอฯ ฯฮฑฯฮฑฯฯ
ฮณฯฮฑฬฮฝฮฟฯ
ฯฮนฮฝ ฮฟฬ ฬฮฮปฮตฮฑฬฮถฮฑฯฮฟฯ, ฮฟฬฬฯฮน ฯฮฑฯ
ฬฯฮทฮฝ ฮตฬฬฯฮตฮน ฯฮทฬฮฝ ฮนฬฯฯฯ
ฬฮฝ, ฮตฬฯฮนฬฮธฮตฮน ฮผฮนฮบฯฮฟฬฮฝ ฮตฬฬฮผฯฯฮฟฯฮธฮตฮฝ ฮทฬฬฯฮฟฮน ฯฮฟฯฮทฬฯฮนฮฟฮฝ ฯฮปฮทอฯฮตฯ ฯ
ฬฬฮดฮฑฯฮฟฯ ฮทฬฬ ฯฮฟฮดฮฟฬฮฝฮนฯฯฯฮฟฮฝ ฮบฮฑฮนฬ ฯฯออ
ฮดฮฑฮนฮผฮฟฮฝฮนฬฯอ
ฯฯฮฟฯฮตฬฯฮฑฯฯฮตฮฝ ฮตฬฮพฮนฮฟฬฮฝ ฯฮฑฬฮฝฮธฯฯฬฯฮฟฯ
ฯฮฑฯ
อฯฮฑ ฮฑฬฮฝฮฑฯฯฮตฬฯฮฑฮน ฮบฮฑฮนฬ ฯฮฑฯฮฑฯฯฮตฮนอฮฝ ฮตฬฯฮนฮณฮฝฯอฮฝฮฑฮน ฯฮฟฮนอฯ ฮฟฬฯฯอฯฮนฮฝ, ฮฟฬฬฯฮน ฮบฮฑฯฮฑฮปฮตฬฮปฮฟฮนฯฮต ฯฮฟฬฮฝ ฮฑฬฬฮฝฮธฯฯฯฮฟฮฝ.' "8.49 ฮณฮนฮฝฮฟฮผฮตฬฮฝฮฟฯ
ฮดฮตฬ ฯฮฟฯ
ฬฯฮฟฯ
ฯฮฑฯฮทฬฯ ฮทฬ ฮฃฮฟฮปฮฟฬฮผฯฮฝฮฟฯ ฮบฮฑฮธฮนฬฯฯฮฑฯฮฟ ฯฯ
ฬฮฝฮตฯฮนฯ ฮบฮฑฮนฬ ฯฮฟฯฮนฬฮฑ ฮดฮน' ฮทฬฬฮฝ, ฮนฬฬฮฝฮฑ ฮณฮฝฯอฯฮนฮฝ ฮฑฬฬฯฮฑฮฝฯฮตฯ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮฟฬ ฮผฮตฮณฮฑฮปฮตฮนอฮฟฮฝ ฯฮทอฯ ฯฯ
ฬฯฮตฯฯ ฮบฮฑฮนฬ ฯฮฟฬ ฮธฮตฮฟฯฮนฮปฮตฬฯ ฮบฮฑฮนฬ ฮปฮฑฬฮธฮทอ
ฮผฮทฮดฮตฬฮฝฮฑ ฯฯอฮฝ ฯ
ฬฯฮฟฬ ฯฮฟฬฮฝ ฮทฬฬฮปฮนฮฟฮฝ ฮทฬ ฯฮฟฯ
อ ฮฒฮฑฯฮนฮปฮตฬฯฯ ฯฮตฯฮนฬ ฯฮฑอฮฝ ฮตฮนฬอฮดฮฟฯ ฮฑฬฯฮตฯฮทอฯ ฯ
ฬฯฮตฯฮฒฮฟฮปฮทฬ, ฯฮตฯฮนฬ ฯฮฟฯ
ฬฯฯฮฝ ฮตฮนฬฯฮตฮนอฮฝ ฯฯฮฟฮทฬฯฮธฮทฮผฮตฮฝ." " None | sup>
8.42 5. Now the sagacity and wisdom which God had bestowed on Solomon was so great, that he exceeded the ancients; insomuch that he was no way inferior to the Egyptians, who are said to have been beyond all men in understanding; nay, indeed, it is evident that their sagacity was very much inferior to that of the kingโs.
8.42 Accordingly Ahab appears to have been deceived thereby, till he disbelieved those that foretold his defeat; but, by giving credit to such as foretold what was grateful to him, was slain; and his son Ahaziah succeeded him. 8.43 He also excelled and distinguished himself in wisdom above those who were most eminent among the Hebrews at that time for shrewdness; those I mean were Ethan, and Heman, and Chalcol, and Darda, the sons of Mahol. 8.44 He also composed books of odes and songs a thousand and five, of parables and similitudes three thousand; for he spake a parable upon every sort of tree, from the hyssop to the cedar; and in like manner also about beasts, about all sorts of living creatures, whether upon the earth, or in the seas, or in the air; for he was not unacquainted with any of their natures, nor omitted inquiries about them, but described them all like a philosopher, and demonstrated his exquisite knowledge of their several properties. 8.45 God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; 8.46 and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47 He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. 8.48 And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; 8.49 and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomonโs abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters.' ' None |
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73. Mishnah, Avot, 4.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Demons โข demons in second- and third-century texts
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 145; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 132
sup>
4.1 ืึผึถื ืืึนืึธื ืืึนืึตืจ, ืึตืืึถืืึผ ืึธืึธื, ืึทืึผืึนืึตื ืึดืึผึธื ืึธืึธื, ืฉืึถื ึผึถืึฑืึทืจ (ืชืืืื ืงืื) ืึดืึผึธื ืึฐืึทืึผึฐืึทื ืึดืฉืึฐืึผึทืึฐืชึผึดื ืึผึดื ืขึตืึฐืึนืชึถืืึธ ืฉืึดืืึธื ืึผึดื. ืึตืืึถืืึผ ืึดืึผืึนืจ, ืึทืึผืึนืึตืฉื ืึถืช ืึดืฆึฐืจืึน, ืฉืึถื ึผึถืึฑืึทืจ (ืืฉืื ืื) ืืึนื ืึถืจึถืึฐ ืึทืคึผึทืึดื ืึดืึผึดืึผืึนืจ ืึผืืฉืึตื ืึผึฐืจืึผืืึน ืึดืึผึนืึตื ืขึดืืจ. ืึตืืึถืืึผ ืขึธืฉืึดืืจ, ืึทืฉึผืึธืึตืึท ืึผึฐืึถืึฐืงืึน, ืฉืึถื ึผึถืึฑืึทืจ (ืชืืืื ืงืื) ืึฐืึดืืขึท ืึผึทืคึผึถืืึธ ืึผึดื ืชึนืืึตื ืึทืฉืึฐืจึถืืึธ ืึฐืืึนื ืึธืึฐ. ืึทืฉืึฐืจึถืืึธ, ืึผึธืขืึนืึธื ืึทืึผึถื. ืึฐืืึนื ืึธืึฐ, ืึธืขืึนืึธื ืึทืึผึธื. ืึตืืึถืืึผ ืึฐืึปืึผึธื, ืึทืึฐืึทืึผึตื ืึถืช ืึทืึผึฐืจึดืึผืึนืช, ืฉืึถื ึผึถืึฑืึทืจ (ืฉืืืื ื ื) ืึผึดื ืึฐืึทืึผึฐืึทื ืึฒืึทืึผึตื ืึผืึนืึทื ืึตืงึธืึผืึผ:4.1 ืจึทืึผึดื ืึตืึดืืจ ืืึนืึตืจ, ืึฑืึตื ืึฐืึทืขึตื ืึผึฐืขึตืกึถืง, ืึทืขึฒืกึนืง ืึผึทืชึผืึนืจึธื. ืึถืึฑืึตื ืฉืึฐืคึทื ืจืึผืึท ืึผึดืคึฐื ึตื ืึธื ืึธืึธื. ืึฐืึดื ืึผึธืึทืึฐืชึผึธ ืึดื ืึทืชึผืึนืจึธื, ืึถืฉื ืึฐืึธ ืึฐืึตืึดืื ืึทืจึฐืึผึตื ืึฐื ึถืึฐืึผึธืึฐ. ืึฐืึดื ืขึธืึทืึฐืชึผึธ ืึทืชึผืึนืจึธื, ืึถืฉื ืืึน ืฉืึธืึธืจ ืึทืจึฐืึผึตื ืึดืชึผึถื ืึธืึฐ: ' None | sup>
4.1 Ben Zoma said:Who is wise? He who learns from every man, as it is said: โFrom all who taught me have I gained understandingโ (Psalms 119:99). Who is mighty? He who subdues his evil inclination, as it is said: โHe that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a cityโ (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: โYou shall enjoy the fruit of your labors, you shall be happy and you shall prosperโ (Psalms 128:2) โYou shall be happyโ in this world, โand you shall prosperโ in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: โFor I honor those that honor Me, but those who spurn Me shall be dishonoredโ (I Samuel 2:30).'' None |
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74. Mishnah, Shabbat, 17.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Dฤw, dฤwฤsnฤn, daivadฤna (demon, demon-worshipers, temple of demons)
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
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17.1 ืึผึธื ืึทืึผึตืึดืื ื ึดืึผึธืึดืื ืึผึฐืฉืึทืึผึธืช ืึฐืึทืึฐืชืึนืชึตืืึถื ืขึดืึผึธืึถื, ืึทืฃ ืขึทื ืคึผึดื ืฉืึถื ึผึดืชึฐืคึผึธืจึฐืงืึผ ืึฐืฉืึทืึผึธืช. ืฉืึถืึตืื ึธื ืึผืึนืึดืื ืึฐืึทืึฐืชืึนืช ืึทืึผึทืึดืช, ืึฐืคึดื ืฉืึถืึตืื ึธื ืึดื ืึทืึผืึผืึธื:'' None | sup>
17.1 All utensils may be carried on Shabbat and their doors with them, even if they became detached on Shabbat, for they are not like the doors of a house, which are not set aside for use.'' None |
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75. New Testament, 1 Peter, 3.19, 5.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Demon โข Demonic/evil/hostile powers โข Demons โข Gabriel, demon โข Raphael , demon โข Spirit, characterizations as,, angelic or daemonic beings โข demons and food โข suriel, demon
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 211; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 183; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 257; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 110
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3.19 แผฮฝ แพง ฮบฮฑแฝถ ฯฮฟแฟฯ แผฮฝ ฯฯ
ฮปฮฑฮบแฟ ฯฮฝฮตฯฮผฮฑฯฮนฮฝ ฯฮฟฯฮตฯ
ฮธฮตแฝถฯ แผฮบฮฎฯฯ
ฮพฮตฮฝ,
5.8 ฮฮฎฯฮฑฯฮต, ฮณฯฮทฮณฮฟฯฮฎฯฮฑฯฮต. แฝ แผฮฝฯฮฏฮดฮนฮบฮฟฯ แฝฮผแฟถฮฝ ฮดฮนฮฌฮฒฮฟฮปฮฟฯ แฝกฯ ฮปฮญฯฮฝ แฝ ฯฯ
ฯฮผฮตฮฝฮฟฯ ฯฮตฯฮนฯฮฑฯฮตแฟ ฮถฮทฯแฟถฮฝ ฮบฮฑฯฮฑฯฮนฮตแฟฮฝยท'' None | sup>
3.19 in which he also went and preached to the spirits in prison,
5.8 Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour. '' None |
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76. New Testament, 1 Corinthians, 2.6-2.8, 2.16, 8.1, 8.4-8.7, 10.1-10.23, 12.2, 15.24-15.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Daemon โข Demonic/evil/hostile powers โข Demons โข Demons, Worship of โข Demons, and Celsus โข Demons, and monotheism โข Demons, nature of โข Idols, As demons โข Spirit, characterizations as, angelic or daemonic being โข Spirits, Demonic/Giants โข Stoicism, its view of demons โข daemon, demon โข daemons (daimonia) โข demon โข demon (daimon) โข demons โข demons and food โข demons in Paul โข demons, as Gentile gods โข demons, as acting with Gods permission โข demons, as cosmological entities in Stoicism โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon โข miracles, demonic โข sacraments, demonic
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 397; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 69, 206; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 192; Dillon and Timotin (2015), Platonic Theories of Prayer, 96; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 181; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 75, 83, 92, 93; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21, 42, 49; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 166; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 266; Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 210, 211, 212; Levison (2009), Filled with the Spirit, 229; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 152, 154, 155, 157, 158, 160, 161, 162, 163, 166, 169, 171; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 52, 298; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 447; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 154; Stuckenbruck (2007), 1 Enoch 91-108, 399, 401; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 204; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 138, 166, 169
sup>
2.6 ฮฃฮฟฯฮฏฮฑฮฝ ฮดแฝฒ ฮปฮฑฮปฮฟแฟฆฮผฮตฮฝ แผฮฝ ฯฮฟแฟฯ ฯฮตฮปฮตฮฏฮฟฮนฯ, ฯฮฟฯฮฏฮฑฮฝ ฮดแฝฒ ฮฟแฝ ฯฮฟแฟฆ ฮฑแผฐแฟถฮฝฮฟฯ ฯฮฟฯฯฮฟฯ
ฮฟแฝฮดแฝฒ ฯแฟถฮฝ แผฯฯฯฮฝฯฯฮฝ ฯฮฟแฟฆ ฮฑแผฐแฟถฮฝฮฟฯ ฯฮฟฯฯฮฟฯ
ฯแฟถฮฝ ฮบฮฑฯฮฑฯฮณฮฟฯ
ฮผฮญฮฝฯฮฝยท 2.7 แผฮปฮปแฝฐ ฮปฮฑฮปฮฟแฟฆฮผฮตฮฝ ฮธฮตฮฟแฟฆ ฯฮฟฯฮฏฮฑฮฝ แผฮฝ ฮผฯ
ฯฯฮทฯฮฏแฟณ, ฯแฝดฮฝ แผฯฮฟฮบฮตฮบฯฯ
ฮผฮผฮญฮฝฮทฮฝ, แผฃฮฝ ฯฯฮฟฯฯฮนฯฮตฮฝ แฝ ฮธฮตแฝธฯ ฯฯแฝธ ฯแฟถฮฝ ฮฑแผฐฯฮฝฯฮฝ ฮตแผฐฯ ฮดฯฮพฮฑฮฝ แผกฮผแฟถฮฝยท 2.8 แผฃฮฝ ฮฟแฝฮดฮตแฝถฯ ฯแฟถฮฝ แผฯฯฯฮฝฯฯฮฝ ฯฮฟแฟฆ ฮฑแผฐแฟถฮฝฮฟฯ ฯฮฟฯฯฮฟฯ
แผฮณฮฝฯฮบฮตฮฝ, ฮตแผฐ ฮณแฝฐฯ แผฮณฮฝฯฯฮฑฮฝ, ฮฟแฝฮบ แผฮฝ ฯแฝธฮฝ ฮบฯฯฮนฮฟฮฝ ฯแฟฯ ฮดฯฮพฮทฯ แผฯฯฮฑฯฯฯฯฮฑฮฝยท
2.16 ฯฮฏฯฮณแฝฐฯแผฮณฮฝฯ ฮฝฮฟแฟฆฮฝ ฮฯ
ฯฮฏฮฟฯ
, แฝฯ ฯฯ
ฮฝฮฒฮนฮฒฮฌฯฮตฮน ฮฑแฝฯฯฮฝ;แผกฮผฮตแฟฯ ฮดแฝฒ ฮฝฮฟแฟฆฮฝ ฮงฯฮนฯฯฮฟแฟฆ แผฯฮฟฮผฮตฮฝ.
8.1 ฮ ฮตฯแฝถ ฮดแฝฒ ฯแฟถฮฝ ฮตแผฐฮดฯฮปฮฟฮธฯฯฯฮฝ, ฮฟแผดฮดฮฑฮผฮตฮฝ แฝ
ฯฮน ฯฮฌฮฝฯฮตฯ ฮณฮฝแฟถฯฮนฮฝ แผฯฮฟฮผฮตฮฝ.
8.4 ฮ ฮตฯแฝถ ฯแฟฯ ฮฒฯฯฯฮตฯฯ ฮฟแฝฮฝ ฯแฟถฮฝ ฮตแผฐฮดฯฮปฮฟฮธฯฯฯฮฝ ฮฟแผดฮดฮฑฮผฮตฮฝ แฝ
ฯฮน ฮฟแฝฮดแฝฒฮฝ ฮตแผดฮดฯฮปฮฟฮฝ แผฮฝ ฮบฯฯฮผแฟณ, ฮบฮฑแฝถ แฝ
ฯฮน ฮฟแฝฮดฮตแฝถฯ ฮธฮตแฝธฯ ฮตแผฐ ฮผแฝด ฮตแผทฯ. 8.5 ฮบฮฑแฝถ ฮณแฝฐฯ ฮตแผดฯฮตฯ ฮตแผฐฯแฝถฮฝ ฮปฮตฮณฯฮผฮตฮฝฮฟฮน ฮธฮตฮฟแฝถ ฮตแผดฯฮต แผฮฝ ฮฟแฝฯฮฑฮฝแฟท ฮตแผดฯฮต แผฯแฝถ ฮณแฟฯ, แฝฅฯฯฮตฯ ฮตแผฐฯแฝถฮฝ ฮธฮตฮฟแฝถ ฯฮฟฮปฮปฮฟแฝถ ฮบฮฑแฝถ ฮบฯฯฮนฮฟฮน ฯฮฟฮปฮปฮฟฮฏ, 8.6 แผฮปฮปสผ แผกฮผแฟฮฝ ฮตแผทฯ ฮธฮตแฝธฯ แฝ ฯฮฑฯฮฎฯ, แผฮพ ฮฟแฝ ฯแฝฐ ฯฮฌฮฝฯฮฑ ฮบฮฑแฝถ แผกฮผฮตแฟฯ ฮตแผฐฯ ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ ฮตแผทฯ ฮบฯฯฮนฮฟฯ แผธฮทฯฮฟแฟฆฯ ฮงฯฮนฯฯฯฯ, ฮดฮนสผ ฮฟแฝ ฯแฝฐ ฯฮฌฮฝฯฮฑ ฮบฮฑแฝถ แผกฮผฮตแฟฯ ฮดฮนสผ ฮฑแฝฯฮฟแฟฆ. แผฮปฮปสผ ฮฟแฝฮบ แผฮฝ ฯแพถฯฮนฮฝ แผก ฮณฮฝแฟถฯฮนฯยท 8.7 ฯฮนฮฝแฝฒฯ ฮดแฝฒ ฯแฟ ฯฯ
ฮฝฮทฮธฮตฮฏแพณ แผฯฯ แผฯฯฮน ฯฮฟแฟฆ ฮตแผฐฮดฯฮปฮฟฯ
แฝกฯ ฮตแผฐฮดฯฮปฯฮธฯ
ฯฮฟฮฝ แผฯฮธฮฏฮฟฯ
ฯฮนฮฝ, ฮบฮฑแฝถ แผก ฯฯ
ฮฝฮตฮฏฮดฮทฯฮนฯ ฮฑแฝฯแฟถฮฝ แผฯฮธฮตฮฝแฝดฯ ฮฟแฝฯฮฑ ฮผฮฟฮปฯฮฝฮตฯฮฑฮน.
10.1 ฮแฝ ฮธฮญฮปฯ ฮณแฝฐฯ แฝฮผแพถฯ แผฮณฮฝฮฟฮตแฟฮฝ, แผฮดฮตฮปฯฮฟฮฏ, แฝ
ฯฮน ฮฟแผฑ ฯฮฑฯฮญฯฮตฯ แผกฮผแฟถฮฝ ฯฮฌฮฝฯฮตฯ แฝฯแฝธ ฯแฝดฮฝ ฮฝฮตฯฮญฮปฮทฮฝ แผฆฯฮฑฮฝ ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ ฮดฮนแฝฐ ฯแฟฯ ฮธฮฑฮปฮฌฯฯฮทฯ ฮดฮนแฟฮปฮธฮฟฮฝ, 10.2 ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ ฮตแผฐฯ ฯแฝธฮฝ ฮฯฯ
ฯแฟฮฝ แผฮฒฮฑฯฯฮฏฯฮฑฮฝฯฮฟ แผฮฝ ฯแฟ ฮฝฮตฯฮญฮปแฟ ฮบฮฑแฝถ แผฮฝ ฯแฟ ฮธฮฑฮปฮฌฯฯแฟ, 10.3 ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ ฯแฝธ ฮฑแฝฯแฝธ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบแฝธฮฝ ฮฒฯแฟถฮผฮฑ แผฯฮฑฮณฮฟฮฝ 10.4 ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ ฯแฝธ ฮฑแฝฯแฝธ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบแฝธฮฝ แผฯฮนฮฟฮฝ ฯฯฮผฮฑ, แผฯฮนฮฝฮฟฮฝ ฮณแฝฐฯ แผฮบ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบแฟฯ แผฮบฮฟฮปฮฟฯ
ฮธฮฟฯฯฮทฯ ฯฮญฯฯฮฑฯ, แผก ฯฮญฯฯฮฑ ฮดแฝฒ แผฆฮฝ แฝ ฯฯฮนฯฯฯฯยท 10.5 แผฮปฮปสผ ฮฟแฝฮบ แผฮฝ ฯฮฟแฟฯ ฯฮปฮตฮฏฮฟฯฮนฮฝ ฮฑแฝฯแฟถฮฝ ฮทแฝฮดฯฮบฮทฯฮตฮฝ แฝ ฮธฮตฯฯ,ฮบฮฑฯฮตฯฯฯฯฮธฮทฯฮฑฮฝฮณแฝฐฯแผฮฝ ฯแฟ แผฯฮฎฮผแฟณ. 10.6 ฮคฮฑแฟฆฯฮฑ ฮดแฝฒ ฯฯฯฮฟฮน แผกฮผแฟถฮฝ แผฮณฮตฮฝฮฎฮธฮทฯฮฑฮฝ, ฮตแผฐฯ ฯแฝธ ฮผแฝด ฮตแผถฮฝฮฑฮน แผกฮผแพถฯแผฯฮนฮธฯ
ฮผฮทฯแฝฐฯฮบฮฑฮบแฟถฮฝ,ฮบฮฑฮธแฝผฯ ฮบแผฮบฮตแฟฮฝฮฟฮนแผฯฮตฮธฯฮผฮทฯฮฑฮฝ. 10.7 ฮผฮทฮดแฝฒ ฮตแผฐฮดฯฮปฮฟฮปฮฌฯฯฮฑฮน ฮณฮฏฮฝฮตฯฮธฮต, ฮบฮฑฮธฯฯ ฯฮนฮฝฮตฯ ฮฑแฝฯแฟถฮฝยท แฝฅฯฯฮตฯ ฮณฮญฮณฯฮฑฯฯฮฑฮนแผฮบฮฌฮธฮนฯฮตฮฝ แฝ ฮปฮฑแฝธฯ ฯฮฑฮณฮตแฟฮฝ ฮบฮฑแฝถ ฯฮตแฟฮฝ, ฮบฮฑแฝถ แผฮฝฮญฯฯฮทฯฮฑฮฝ ฯฮฑฮฏฮถฮตฮนฮฝ. 10.8 ฮผฮทฮดแฝฒ ฯฮฟฯฮฝฮตฯฯฮผฮตฮฝ, ฮบฮฑฮธฯฯ ฯฮนฮฝฮตฯ ฮฑแฝฯแฟถฮฝ แผฯฯฯฮฝฮตฯ
ฯฮฑฮฝ, ฮบฮฑแฝถ แผฯฮตฯฮฑฮฝ ฮผฮนแพท แผกฮผฮญฯแพณ ฮตแผดฮบฮฟฯฮน ฯฯฮตแฟฯ ฯฮนฮปฮนฮฌฮดฮตฯ. 10.9 ฮผฮทฮดแฝฒ แผฮบฯฮตฮนฯฮฌฮถฯฮผฮตฮฝ ฯแฝธฮฝ ฮบฯฯฮนฮฟฮฝ, ฮบฮฑฮธฯฯ ฯฮนฮฝฮตฯ ฮฑแฝฯแฟถฮฝ แผฯฮตฮฏฯฮฑฯฮฑฮฝ, ฮบฮฑแฝถ แฝฯแฝธ ฯแฟถฮฝ แฝฯฮตฯฮฝ แผฯฯฮปฮปฯ
ฮฝฯฮฟ.
10.10 ฮผฮทฮดแฝฒ ฮณฮฟฮณฮณฯฮถฮตฯฮต, ฮบฮฑฮธฮฌฯฮตฯ ฯฮนฮฝแฝฒฯ ฮฑแฝฯแฟถฮฝ แผฮณฯฮณฮณฯ
ฯฮฑฮฝ, ฮบฮฑแฝถ แผฯฯฮปฮฟฮฝฯฮฟ แฝฯแฝธ ฯฮฟแฟฆ แฝฮปฮฟฮธฯฮตฯ
ฯฮฟแฟฆ.
10.11 ฯฮฑแฟฆฯฮฑ ฮดแฝฒ ฯฯ
ฯฮนฮบแฟถฯ ฯฯ
ฮฝฮญฮฒฮฑฮนฮฝฮตฮฝ แผฮบฮตฮฏฮฝฮฟฮนฯ, แผฮณฯฮฌฯฮท ฮดแฝฒ ฯฯแฝธฯ ฮฝฮฟฯ
ฮธฮตฯฮฏฮฑฮฝ แผกฮผแฟถฮฝ, ฮตแผฐฯ ฮฟแฝฯ ฯแฝฐ ฯฮญฮปฮท ฯแฟถฮฝ ฮฑแผฐฯฮฝฯฮฝ ฮบฮฑฯฮฎฮฝฯฮทฮบฮตฮฝ.
10.12 แฝญฯฯฮต แฝ ฮดฮฟฮบแฟถฮฝ แผฯฯฮฌฮฝฮฑฮน ฮฒฮปฮตฯฮญฯฯ ฮผแฝด ฯฮญฯแฟ.
10.13 ฯฮตฮนฯฮฑฯฮผแฝธฯ แฝฮผแพถฯ ฮฟแฝฮบ ฮตแผดฮปฮทฯฮตฮฝ ฮตแผฐ ฮผแฝด แผฮฝฮธฯฯฯฮนฮฝฮฟฯยท ฯฮนฯฯแฝธฯ ฮดแฝฒ แฝ ฮธฮตฯฯ, แฝฯ ฮฟแฝฮบ แผฮฌฯฮตฮน แฝฮผแพถฯ ฯฮตฮนฯฮฑฯฮธแฟฮฝฮฑฮน แฝฯแฝฒฯ แฝ ฮดฯฮฝฮฑฯฮธฮต, แผฮปฮปแฝฐ ฯฮฟฮนฮฎฯฮตฮน ฯแฝบฮฝ ฯแฟท ฯฮตฮนฯฮฑฯฮผแฟท ฮบฮฑแฝถ ฯแฝดฮฝ แผฮบฮฒฮฑฯฮนฮฝ ฯฮฟแฟฆ ฮดฯฮฝฮฑฯฮธฮฑฮน แฝฯฮตฮฝฮตฮณฮบฮตแฟฮฝ.
10.14 ฮฮนฯฯฮตฯ, แผฮณฮฑฯฮทฯฮฟฮฏ ฮผฮฟฯ
, ฯฮตฯฮณฮตฯฮต แผฯแฝธ ฯแฟฯ ฮตแผฐฮดฯฮปฮฟฮปฮฑฯฯฮฏฮฑฯ.
10.15 แฝกฯ ฯฯฮฟฮฝฮฏฮผฮฟฮนฯ ฮปฮญฮณฯยท ฮบฯฮฏฮฝฮฑฯฮต แฝฮผฮตแฟฯ แฝ
ฯฮทฮผฮน.
10.16 ฮคแฝธ ฯฮฟฯฮฎฯฮนฮฟฮฝ ฯแฟฯ ฮตแฝฮปฮฟฮณฮฏฮฑฯ แฝ ฮตแฝฮปฮฟฮณฮฟแฟฆฮผฮตฮฝ, ฮฟแฝฯแฝถ ฮบฮฟฮนฮฝฯฮฝฮฏฮฑ แผฯฯแฝถฮฝ ฯฮฟแฟฆ ฮฑแผตฮผฮฑฯฮฟฯ ฯฮฟแฟฆ ฯฯฮนฯฯฮฟแฟฆ; ฯแฝธฮฝ แผฯฯฮฟฮฝ แฝฮฝ ฮบฮปแฟถฮผฮตฮฝ, ฮฟแฝฯแฝถ ฮบฮฟฮนฮฝฯฮฝฮฏฮฑ ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯ ฯฮฟแฟฆ ฯฯฮนฯฯฮฟแฟฆ แผฯฯฮฏฮฝ;
10.17 แฝ
ฯฮน ฮตแผทฯ แผฯฯฮฟฯ, แผฮฝ ฯแฟถฮผฮฑ ฮฟแผฑ ฯฮฟฮปฮปฮฟฮฏ แผฯฮผฮตฮฝ, ฮฟแผฑ ฮณแฝฐฯ ฯฮฌฮฝฯฮตฯ แผฮบ ฯฮฟแฟฆ แผฮฝแฝธฯ แผฯฯฮฟฯ
ฮผฮตฯฮญฯฮฟฮผฮตฮฝ. ฮฒฮปฮญฯฮตฯฮต ฯแฝธฮฝ แผธฯฯฮฑแฝดฮป ฮบฮฑฯแฝฐ ฯฮฌฯฮบฮฑยท
10.18 ฮฟแฝฯ ฮฟแผฑ แผฯฮธฮฏฮฟฮฝฯฮตฯ ฯแฝฐฯ ฮธฯ
ฯฮฏฮฑฯ ฮบฮฟฮนฮฝฯฮฝฮฟแฝถ ฯฮฟแฟฆ ฮธฯ
ฯฮนฮฑฯฯฮทฯฮฏฮฟฯ
ฮตแผฐฯฮฏฮฝ;
10.19 ฯฮฏ ฮฟแฝฮฝ ฯฮทฮผฮฏ; แฝ
ฯฮน ฮตแผฐฮดฯฮปฯฮธฯ
ฯฯฮฝ ฯฮฏ แผฯฯฮนฮฝ, แผข แฝ
ฯฮน ฮตแผดฮดฯฮปฯฮฝ ฯฮฏ แผฯฯฮนฮฝ; 10.20 แผฮปฮปสผ แฝ
ฯฮน แผ ฮธฯฮฟฯ
ฯฮนฮฝ ฯแฝฐ แผฮธฮฝฮท,ฮดฮฑฮนฮผฮฟฮฝฮฏฮฟฮนฯ ฮบฮฑแฝถ ฮฟแฝ ฮธฮตแฟท ฮธฯฮฟฯ
ฯฮนฮฝ,ฮฟแฝ ฮธฮญฮปฯ ฮดแฝฒ แฝฮผแพถฯ ฮบฮฟฮนฮฝฯฮฝฮฟแฝบฯ ฯแฟถฮฝ ฮดฮฑฮนฮผฮฟฮฝฮฏฯฮฝ ฮณฮฏฮฝฮตฯฮธฮฑฮน. 10.21 ฮฟแฝ ฮดฯฮฝฮฑฯฮธฮต ฯฮฟฯฮฎฯฮนฮฟฮฝ ฮฯ
ฯฮฏฮฟฯ
ฯฮฏฮฝฮตฮนฮฝ ฮบฮฑแฝถ ฯฮฟฯฮฎฯฮนฮฟฮฝ ฮดฮฑฮนฮผฮฟฮฝฮฏฯฮฝยท ฮฟแฝ ฮดฯฮฝฮฑฯฮธฮตฯฯฮฑฯฮญฮถฮทฯ ฮฯ
ฯฮฏฮฟฯ
ฮผฮตฯฮญฯฮตฮนฮฝ ฮบฮฑแฝถ ฯฯฮฑฯฮญฮถฮทฯ ฮดฮฑฮนฮผฮฟฮฝฮฏฯฮฝ. 10.22 แผขฯฮฑฯฮฑฮถฮทฮปฮฟแฟฆฮผฮตฮฝ ฯแฝธฮฝ ฮบฯฯฮนฮฟฮฝ;ฮผแฝด แผฐฯฯฯ
ฯฯฯฮตฯฮฟฮน ฮฑแฝฯฮฟแฟฆ แผฯฮผฮญฮฝ; ฮ ฮฌฮฝฯฮฑ แผฮพฮตฯฯฮนฮฝยท แผฮปฮปสผ ฮฟแฝ ฯฮฌฮฝฯฮฑ ฯฯ
ฮผฯฮญฯฮตฮน. 10.23 ฯฮฌฮฝฯฮฑ แผฮพฮตฯฯฮนฮฝยท แผฮปฮปสผ ฮฟแฝ ฯฮฌฮฝฯฮฑ ฮฟแผฐฮบฮฟฮดฮฟฮผฮตแฟ.
12.2 ฮแผดฮดฮฑฯฮต แฝ
ฯฮน แฝ
ฯฮต แผฮธฮฝฮท แผฆฯฮต ฯฯแฝธฯ ฯแฝฐ ฮตแผดฮดฯฮปฮฑ ฯแฝฐ แผฯฯฮฝฮฑ แฝกฯ แผฮฝ แผคฮณฮตฯฮธฮต แผฯฮฑฮณฯฮผฮตฮฝฮฟฮน.
15.24 ฮตแผถฯฮฑ ฯแฝธ ฯฮญฮปฮฟฯ, แฝ
ฯฮฑฮฝ ฯฮฑฯฮฑฮดฮนฮดแฟท ฯแฝดฮฝ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ ฯแฟท ฮธฮตแฟท ฮบฮฑแฝถ ฯฮฑฯฯฮฏ, แฝ
ฯฮฑฮฝ ฮบฮฑฯฮฑฯฮณฮฎฯแฟ ฯแพถฯฮฑฮฝ แผฯฯแฝดฮฝ ฮบฮฑแฝถ ฯแพถฯฮฑฮฝ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ ฮบฮฑแฝถ ฮดฯฮฝฮฑฮผฮนฮฝ, 15.25 ฮดฮตแฟ ฮณแฝฐฯ ฮฑแฝฯแฝธฮฝ ฮฒฮฑฯฮนฮปฮตฯฮตฮนฮฝแผฯฯฮน ฮฟแฝฮธแฟฯฮฌฮฝฯฮฑฯฯฮฟแฝบฯ แผฯฮธฯฮฟแฝบฯ แฝฯแฝธ ฯฮฟแฝบฯ ฯฯฮดฮฑฯฮฑแฝฯฮฟแฟฆ. 15.26 แผฯฯฮฑฯฮฟฯ แผฯฮธฯแฝธฯ ฮบฮฑฯฮฑฯฮณฮตแฟฯฮฑฮน แฝ ฮธฮฌฮฝฮฑฯฮฟฯ, 15.27 ฯฮฌฮฝฯฮฑฮณแฝฐฯแฝฯฮญฯฮฑฮพฮตฮฝ แฝฯแฝธ ฯฮฟแฝบฯ ฯฯฮดฮฑฯ ฮฑแฝฯฮฟแฟฆ.แฝ
ฯฮฑฮฝ ฮดแฝฒ ฮตแผดฯแฟ แฝ
ฯฮน ฯฮฌฮฝฯฮฑ แฝฯฮฟฯฮญฯฮฑฮบฯฮฑฮน, ฮดแฟฮปฮฟฮฝ แฝ
ฯฮน แผฮบฯแฝธฯ ฯฮฟแฟฆ แฝฯฮฟฯฮฌฮพฮฑฮฝฯฮฟฯ ฮฑแฝฯแฟท ฯแฝฐ ฯฮฌฮฝฯฮฑ. 15.28 แฝ
ฯฮฑฮฝ ฮดแฝฒ แฝฯฮฟฯฮฑฮณแฟ ฮฑแฝฯแฟท ฯแฝฐ ฯฮฌฮฝฯฮฑ, ฯฯฯฮต ฮบฮฑแฝถ ฮฑแฝฯแฝธฯ แฝ ฯ
แผฑแฝธฯ แฝฯฮฟฯฮฑฮณฮฎฯฮตฯฮฑฮน ฯแฟท แฝฯฮฟฯฮฌฮพฮฑฮฝฯฮน ฮฑแฝฯแฟท ฯแฝฐ ฯฮฌฮฝฯฮฑ, แผตฮฝฮฑ แพ แฝ ฮธฮตแฝธฯ ฯฮฌฮฝฯฮฑ แผฮฝ ฯแพถฯฮนฮฝ.' ' None | sup>
2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," "2.8 which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." 2.16 "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist\'s mind.
8.1 Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.
8.4 Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5 For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;" 8.6 yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.' "8.7 However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled." 10.1 Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2 andwere all baptized into Moses in the cloud and in the sea; 10.3 andall ate the same spiritual food; 10.4 and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5 However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6 Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7 Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play." 10.8 Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9 Neither let us test the Lord, as some of them tested, andperished by the serpents.
10.10 Neither grumble, as some of them alsogrumbled, and perished by the destroyer.
10.11 Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come.' "
10.12 Thereforelet him who thinks he stands be careful that he doesn't fall." 10.13 No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it.
10.14 Therefore, my beloved, flee fromidolatry.
10.15 I speak as to wise men. Judge what I say.' "
10.16 Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" 10.17 Because we, who are many, are one bread, one body; forwe all partake of the one bread.' "
10.18 Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar?" 10.19 What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything?' "10.20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." "10.21 You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons." '10.22 Or do we provoke the Lord to jealousy? Are we strongerthan he? 10.23 "All things are lawful for me," but not all things areprofitable. "All things are lawful for me," but not all things buildup.
12.2 You know that when you were heathen, you were ledaway to those mute idols, however you might be led.
15.24 Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25 For he mustreign until he has put all his enemies under his feet. 15.26 The lastenemy that will be abolished is death. 15.27 For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28 When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.' ' None |
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77. New Testament, 1 Timothy, 2.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Christ, and freedom from demons โข Demon / Daimon
Found in books: DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 149; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 219
sup>
2.5 ฮแผทฯ ฮณแฝฐฯ ฮธฮตฯฯ, ฮตแผทฯ ฮบฮฑแฝถ ฮผฮตฯฮฏฯฮทฯ ฮธฮตฮฟแฟฆ ฮบฮฑแฝถ แผฮฝฮธฯฯฯฯฮฝ แผฮฝฮธฯฯฯฮฟฯ ฮงฯฮนฯฯแฝธฯ แผธฮทฯฮฟแฟฆฯ,'' None | sup>
2.5 For there is one God, and one mediator between God and men, the man Christ Jesus, '' None |
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78. New Testament, 2 Peter, 2.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Christ, and demons โข demons โข demons, as enemies of Christ โข demons, as located in air โข demons, bodies of air โข demons, eternal punishment of โข demons, in the Christian tradition โข fall, humans vs demons
Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 173; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 62, 63, 97, 98
sup>
2.4 ฮตแผฐ ฮณแฝฐฯ แฝ ฮธฮตแฝธฯ แผฮณฮณฮญฮปฯฮฝ แผฮผฮฑฯฯฮทฯฮฌฮฝฯฯฮฝ ฮฟแฝฮบ แผฯฮตฮฏฯฮฑฯฮฟ, แผฮปฮปแฝฐ ฯฮตฮนฯฮฟแฟฯ ฮถฯฯฮฟฯ
ฯฮฑฯฯฮฑฯฯฯฮฑฯ ฯฮฑฯฮญฮดฯฮบฮตฮฝ ฮตแผฐฯ ฮบฯฮฏฯฮนฮฝ ฯฮทฯฮฟฯ
ฮผฮญฮฝฮฟฯ
ฯ,'' None | sup>
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; "" None |
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79. New Testament, 2 Timothy, 3.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Demons โข demons,
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 199; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 311
sup>
3.8 แฝฮฝ ฯฯฯฯฮฟฮฝ ฮดแฝฒ แผธฮฑฮฝฮฝแฟฯ ฮบฮฑแฝถ แผธฮฑฮผฮฒฯแฟฯ แผฮฝฯฮญฯฯฮทฯฮฑฮฝ ฮฯฯ
ฯฮตแฟ, ฮฟแฝฯฯฯ ฮบฮฑแฝถ ฮฟแฝฯฮฟฮน แผฮฝฮธฮฏฯฯฮฑฮฝฯฮฑฮน ฯแฟ แผฮปฮทฮธฮตฮฏแพณ, แผฮฝฮธฯฯฯฮฟฮน ฮบฮฑฯฮตฯฮธฮฑฯฮผฮญฮฝฮฟฮน ฯแฝธฮฝ ฮฝฮฟแฟฆฮฝ, แผฮดฯฮบฮนฮผฮฟฮน ฯฮตฯแฝถ ฯแฝดฮฝ ฯฮฏฯฯฮนฮฝ.'' None | sup>
3.8 Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. '' None |
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80. New Testament, Acts, 1.14-1.26, 5.16, 6.4, 8.9-8.24, 10.14, 16.16-16.18, 16.34, 17.22-17.31, 19.11-19.15 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Daemon โข Daimon(es) โข Demon โข Demon / Daimon โข Demon(s), Demonology โข Demonic โข Demonic possession โข Demons โข Jesus, demons addressed by โข Judas, as thirteenth demon โข Origen, on demons โข Spirit, characterizations as, angelic or daemonic being โข daimon โข daimones โข daimons โข demon โข demons โข demons and baptism โข demons and sexual sin โข demons in Jewish-Christian texts โข demons, Judas as the thirteenth โข demons, capacities and methods of appearing to/in humans โข demons/demonology โข exorcism and demons, Apollonius โข exorcism and demons, Euthymius โข exorcism and demons, Jesus โข exorcism and demons, elite rhetoric on โข exorcism and demons, ritual words โข magic, work of daimons
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 397; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 199; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 303; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 301; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 354; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 115; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 187, 194, 200; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 17, 38; Johnston (2008), Ancient Greek Divination, 140; Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโs Prayer, 199; Levison (2009), Filled with the Spirit, 229; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 52; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 130, 164, 197; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 125; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113, 160, 187, 188; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 30, 46, 182; Stuckenbruck (2007), 1 Enoch 91-108, 387; Tanaseanu-Dรถbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 1; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 123
sup>
1.14 ฮฟแฝฯฮฟฮน ฯฮฌฮฝฯฮตฯ แผฆฯฮฑฮฝ ฯฯฮฟฯฮบฮฑฯฯฮตฯฮฟแฟฆฮฝฯฮตฯ แฝฮผฮฟฮธฯ
ฮผฮฑฮดแฝธฮฝ ฯแฟ ฯฯฮฟฯฮตฯ
ฯแฟ ฯแฝบฮฝ ฮณฯ
ฮฝฮฑฮนฮพแฝถฮฝ ฮบฮฑแฝถ ฮฮฑฯฮนแฝฐฮผ ฯแฟ ฮผฮทฯฯแฝถ ฯฮฟแฟฆ แผธฮทฯฮฟแฟฆ ฮบฮฑแฝถ ฯแฝบฮฝ ฯฮฟแฟฯ แผฮดฮตฮปฯฮฟแฟฯ ฮฑแฝฯฮฟแฟฆ. 1.15 ฮฮฮ ฮฮ ฮคฮฮฮฃ ฮฮฮฮกฮฮฮฃ ฯฮฑฯฯฮฑฮนฯ แผฮฝฮฑฯฯแฝฐฯ ฮ ฮญฯฯฮฟฯ แผฮฝ ฮผฮญฯแฟณ ฯแฟถฮฝ แผฮดฮตฮปฯแฟถฮฝ ฮตแผถฯฮตฮฝ (แผฆฮฝ ฯฮต แฝฯฮปฮฟฯ แฝฮฝฮฟฮผฮฌฯฯฮฝ แผฯแฝถ ฯแฝธ ฮฑแฝฯแฝธ แฝกฯ แผฮบฮฑฯแฝธฮฝ ฮตแผดฮบฮฟฯฮน) 1.16 แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟฮฏ, แผฮดฮตฮน ฯฮปฮทฯฯฮธแฟฮฝฮฑฮน ฯแฝดฮฝ ฮณฯฮฑฯแฝดฮฝ แผฃฮฝ ฯฯฮฟฮตแฟฯฮต ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ ฮดฮนแฝฐ ฯฯฯฮผฮฑฯฮฟฯ ฮฮฑฯ
ฮตแฝถฮด ฯฮตฯแฝถ แผธฮฟฯฮดฮฑ ฯฮฟแฟฆ ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ
แฝฮดฮทฮณฮฟแฟฆ ฯฮฟแฟฯ ฯฯ
ฮปฮปฮฑฮฒฮฟแฟฆฯฮนฮฝ แผธฮทฯฮฟแฟฆฮฝ, 1.17 แฝ
ฯฮน ฮบฮฑฯฮทฯฮนฮธฮผฮทฮผฮญฮฝฮฟฯ แผฆฮฝ แผฮฝ แผกฮผแฟฮฝ ฮบฮฑแฝถ แผฮปฮฑฯฮตฮฝ ฯแฝธฮฝ ฮบฮปแฟฯฮฟฮฝ ฯแฟฯ ฮดฮนฮฑฮบฮฟฮฝฮฏฮฑฯ ฯฮฑฯฯฮทฯ. 1.18 โ ฮแฝฯฮฟฯ ฮผแฝฒฮฝ ฮฟแฝฮฝ แผฮบฯฮฎฯฮฑฯฮฟ ฯฯฯฮฏฮฟฮฝ แผฮบ ฮผฮนฯฮธฮฟแฟฆ ฯแฟฯ แผฮดฮนฮบฮฏฮฑฯ, ฮบฮฑแฝถ ฯฯฮทฮฝแฝดฯ ฮณฮตฮฝฯฮผฮตฮฝฮฟฯ แผฮปฮฌฮบฮทฯฮตฮฝ ฮผฮญฯฮฟฯ, ฮบฮฑแฝถ แผฮพฮตฯฯฮธฮท ฯฮฌฮฝฯฮฑ ฯแฝฐ ฯฯฮปฮฌฮณฯฮฝฮฑ ฮฑแฝฯฮฟแฟฆ. 1.19 ฮบฮฑแฝถ ฮณฮฝฯฯฯแฝธฮฝ แผฮณฮญฮฝฮตฯฮฟ ฯแพถฯฮน ฯฮฟแฟฯ ฮบฮฑฯฮฟฮนฮบฮฟแฟฆฯฮนฮฝ แผธฮตฯฮฟฯ
ฯฮฑฮปฮฎฮผ, แฝฅฯฯฮต ฮบฮปฮทฮธแฟฮฝฮฑฮน ฯแฝธ ฯฯฯฮฏฮฟฮฝ แผฮบฮตแฟฮฝฮฟ ฯแฟ ฮดฮนฮฑฮปฮญฮบฯแฟณ ฮฑแฝฯแฟถฮฝ แผฮบฮตฮปฮดฮฑฮผฮฌฯ, ฯฮฟแฟฆฯสผ แผฯฯฮนฮฝ ฮงฯฯฮฏฮฟฮฝ ฮแผตฮผฮฑฯฮฟฯ. 1.20 โ ฮฮญฮณฯฮฑฯฯฮฑฮน ฮณแฝฐฯ แผฮฝ ฮฮฏฮฒฮปแฟณ ฮจฮฑฮปฮผแฟถฮฝ 1.21 ฮดฮตแฟ ฮฟแฝฮฝ ฯแฟถฮฝ ฯฯ
ฮฝฮตฮปฮธฯฮฝฯฯฮฝ แผกฮผแฟฮฝ แผฮฝฮดฯแฟถฮฝ แผฮฝ ฯฮฑฮฝฯแฝถ ฯฯฯฮฝแฟณ แพง ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮบฮฑแฝถ แผฮพแฟฮปฮธฮตฮฝ แผฯสผ แผกฮผแพถฯ แฝ ฮบฯฯฮนฮฟฯ แผธฮทฯฮฟแฟฆฯ, 1.22 แผฯฮพฮฌฮผฮตฮฝฮฟฯ แผฯแฝธ ฯฮฟแฟฆ ฮฒฮฑฯฯฮฏฯฮผฮฑฯฮฟฯ แผธฯฮฌฮฝฮฟฯ
แผฯฯ ฯแฟฯ แผกฮผฮญฯฮฑฯ แผงฯ แผฮฝฮตฮปฮฎฮผฯฮธฮท แผฯสผ แผกฮผแฟถฮฝ, ฮผฮฌฯฯฯ
ฯฮฑ ฯแฟฯ แผฮฝฮฑฯฯฮฌฯฮตฯฯ ฮฑแฝฯฮฟแฟฆ ฯแฝบฮฝ แผกฮผแฟฮฝ ฮณฮตฮฝฮญฯฮธฮฑฮน แผฮฝฮฑ ฯฮฟฯฯฯฮฝ. 1.23 ฮบฮฑแฝถ แผฯฯฮทฯฮฑฮฝ ฮดฯฮฟ, แผธฯฯแฝดฯ ฯแฝธฮฝ ฮบฮฑฮปฮฟฯฮผฮตฮฝฮฟฮฝ ฮฮฑฯฯฮฑฮฒฮฒแพถฮฝ, แฝฯ แผฯฮตฮบฮปฮฎฮธฮท แผธฮฟแฟฆฯฯฮฟฯ, ฮบฮฑแฝถ ฮฮฑฮธฮธฮฏฮฑฮฝ. 1.24 ฮบฮฑแฝถ ฯฯฮฟฯฮตฯ
ฮพฮฌฮผฮตฮฝฮฟฮน ฮตแผถฯฮฑฮฝ ฮฃแฝบ ฮบฯฯฮนฮต ฮบฮฑฯฮดฮนฮฟฮณฮฝแฟถฯฯฮฑ ฯฮฌฮฝฯฯฮฝ, แผฮฝฮฌฮดฮตฮนฮพฮฟฮฝ แฝฮฝ แผฮพฮตฮปฮญฮพฯ, แผฮบ ฯฮฟฯฯฯฮฝ ฯแฟถฮฝ ฮดฯฮฟ แผฮฝฮฑ, 1.25 ฮปฮฑฮฒฮตแฟฮฝ ฯแฝธฮฝ ฯฯฯฮฟฮฝ ฯแฟฯ ฮดฮนฮฑฮบฮฟฮฝฮฏฮฑฯ ฯฮฑฯฯฮทฯ ฮบฮฑแฝถ แผฯฮฟฯฯฮฟฮปแฟฯ, แผฯสผ แผงฯ ฯฮฑฯฮญฮฒฮท แผธฮฟฯฮดฮฑฯ ฯฮฟฯฮตฯ
ฮธแฟฮฝฮฑฮน ฮตแผฐฯ ฯแฝธฮฝ ฯฯฯฮฟฮฝ ฯแฝธฮฝ แผดฮดฮนฮฟฮฝ. 1.26 ฮบฮฑแฝถ แผฮดฯฮบฮฑฮฝ ฮบฮปฮฎฯฮฟฯ
ฯ ฮฑแฝฯฮฟแฟฯ, ฮบฮฑแฝถ แผฯฮตฯฮตฮฝ แฝ ฮบฮปแฟฯฮฟฯ แผฯแฝถ ฮฮฑฮธฮธฮฏฮฑฮฝ, ฮบฮฑแฝถ ฯฯ
ฮฝฮบฮฑฯฮตฯฮทฯฮฏฯฮธฮท ฮผฮตฯแฝฐ ฯแฟถฮฝ แผฮฝฮดฮตฮบฮฑ แผฯฮฟฯฯฯฮปฯฮฝ.
5.16 ฯฯ
ฮฝฮฎฯฯฮตฯฮฟ ฮดแฝฒฮบฮฑแฝถ ฯแฝธ ฯฮปแฟฮธฮฟฯ ฯแฟถฮฝ ฯฮญฯฮนฮพ ฯฯฮปฮตฯฮฝ แผธฮตฯฮฟฯ
ฯฮฑฮปฮฎฮผ, ฯฮญฯฮฟฮฝฯฮตฯ แผฯฮธฮตฮฝฮตแฟฯ ฮบฮฑแฝถ แฝฯฮปฮฟฯ
ฮผฮญฮฝฮฟฯ
ฯ แฝฯแฝธ ฯฮฝฮตฯ
ฮผฮฌฯฯฮฝ แผฮบฮฑฮธฮฌฯฯฯฮฝ, ฮฟแผตฯฮนฮฝฮตฯ แผฮธฮตฯฮฑฯฮตฯฮฟฮฝฯฮฟ แผ
ฯฮฑฮฝฯฮตฯ.
6.4 แผกฮผฮตแฟฯ ฮดแฝฒ ฯแฟ ฯฯฮฟฯฮตฯ
ฯแฟ ฮบฮฑแฝถ ฯแฟ ฮดฮนฮฑฮบฮฟฮฝฮฏแพณ ฯฮฟแฟฆ ฮปฯฮณฮฟฯ
ฯฯฮฟฯฮบฮฑฯฯฮตฯฮฎฯฮฟฮผฮตฮฝ.
8.9 แผฮฝแฝดฯ ฮดฮญ ฯฮนฯ แฝฮฝฯฮผฮฑฯฮน ฮฃฮฏฮผฯฮฝ ฯฯฮฟฯ
ฯแฟฯฯฮตฮฝ แผฮฝ ฯแฟ ฯฯฮปฮตฮน ฮผฮฑฮณฮตฯฯฮฝ ฮบฮฑแฝถ แผฮพฮนฯฯฮฌฮฝฯฮฝ ฯแฝธ แผฮธฮฝฮฟฯ ฯแฟฯ ฮฃฮฑฮผฮฑฯฮฏฮฑฯ, ฮปฮญฮณฯฮฝ ฮตแผถฮฝฮฑฮฏ ฯฮนฮฝฮฑ แผฮฑฯ
ฯแฝธฮฝ ฮผฮญฮณฮฑฮฝ, 8.10 แพง ฯฯฮฟฯฮตแฟฯฮฟฮฝ ฯฮฌฮฝฯฮตฯ แผฯแฝธ ฮผฮนฮบฯฮฟแฟฆ แผฯฯ ฮผฮตฮณฮฌฮปฮฟฯ
ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแฝฯฯฯ แผฯฯฮนฮฝ แผก ฮฯฮฝฮฑฮผฮนฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผก ฮบฮฑฮปฮฟฯ
ฮผฮญฮฝฮท ฮฮตฮณฮฌฮปฮท. 8.11 ฯฯฮฟฯฮตแฟฯฮฟฮฝ ฮดแฝฒ ฮฑแฝฯแฟท ฮดฮนแฝฐ ฯแฝธ แผฑฮบฮฑฮฝแฟท ฯฯฯฮฝแฟณ ฯฮฑแฟฯ ฮผฮฑฮณฮฏฮฑฮนฯ แผฮพฮตฯฯฮฑฮบฮญฮฝฮฑฮน ฮฑแฝฯฮฟฯฯ. 8.12 แฝ
ฯฮต ฮดแฝฒ แผฯฮฏฯฯฮตฯ
ฯฮฑฮฝ ฯแฟท ฮฆฮนฮปฮฏฯฯแฟณ ฮตแฝฮฑฮณฮณฮตฮปฮนฮถฮฟฮผฮญฮฝแฟณ ฯฮตฯแฝถ ฯแฟฯ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑแฝถ ฯฮฟแฟฆ แฝฮฝฯฮผฮฑฯฮฟฯ แผธฮทฯฮฟแฟฆ ฮงฯฮนฯฯฮฟแฟฆ, แผฮฒฮฑฯฯฮฏฮถฮฟฮฝฯฮฟ แผฮฝฮดฯฮตฯ ฯฮต ฮบฮฑแฝถ ฮณฯ
ฮฝฮฑแฟฮบฮตฯ. 8.13 แฝ ฮดแฝฒ ฮฃฮฏฮผฯฮฝ ฮบฮฑแฝถ ฮฑแฝฯแฝธฯ แผฯฮฏฯฯฮตฯ
ฯฮตฮฝ, ฮบฮฑแฝถ ฮฒฮฑฯฯฮนฯฮธฮตแฝถฯ แผฆฮฝ ฯฯฮฟฯฮบฮฑฯฯฮตฯแฟถฮฝ ฯแฟท ฮฆฮนฮปฮฏฯฯแฟณ, ฮธฮตฯฯแฟถฮฝ ฯฮต ฯฮทฮผฮตแฟฮฑ ฮบฮฑแฝถ ฮดฯ
ฮฝฮฌฮผฮตฮนฯ ฮผฮตฮณฮฌฮปฮฑฯ ฮณฮนฮฝฮฟฮผฮญฮฝฮฑฯ แผฮพฮฏฯฯฮฑฯฮฟ. 8.14 แผฮบฮฟฯฯฮฑฮฝฯฮตฯ ฮดแฝฒ ฮฟแผฑ แผฮฝ แผธฮตฯฮฟฯฮฟฮปฯฮผฮฟฮนฯ แผฯฯฯฯฮฟฮปฮฟฮน แฝ
ฯฮน ฮดฮญฮดฮตฮบฯฮฑฮน แผก ฮฃฮฑฮผฮฑฯฮฏฮฑ ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผฯฮญฯฯฮตฮนฮปฮฑฮฝ ฯฯแฝธฯ ฮฑแฝฯฮฟแฝบฯ ฮ ฮญฯฯฮฟฮฝ ฮบฮฑแฝถ แผธฯฮฌฮฝฮทฮฝ, 8.15 ฮฟแผตฯฮนฮฝฮตฯ ฮบฮฑฯฮฑฮฒฮฌฮฝฯฮตฯ 8.16 ฮณแฝฐฯ แผฆฮฝ แผฯสผ ฮฟแฝฮดฮตฮฝแฝถ ฮฑแฝฯแฟถฮฝ แผฯฮนฯฮตฯฯฯฮบฯฯ, ฮผฯฮฝฮฟฮฝ ฮดแฝฒ ฮฒฮตฮฒฮฑฯฯฮนฯฮผฮญฮฝฮฟฮน แฝฯแฟฯฯฮฟฮฝ ฮตแผฐฯ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฯฮฟแฟฆ ฮบฯ
ฯฮฏฮฟฯ
แผธฮทฯฮฟแฟฆ. 8.17 ฯฯฯฮต แผฯฮตฯฮฏฮธฮตฯฮฑฮฝ ฯแฝฐฯ ฯฮตแฟฯฮฑฯ แผฯสผ ฮฑแฝฯฮฟฯฯ, ฮบฮฑแฝถ แผฮปฮฌฮผฮฒฮฑฮฝฮฟฮฝ ฯฮฝฮตแฟฆฮผฮฑ แผ
ฮณฮนฮฟฮฝ. 8.18 แผธฮดแฝผฮฝ ฮดแฝฒ แฝ ฮฃฮฏฮผฯฮฝ แฝ
ฯฮน ฮดฮนแฝฐ ฯแฟฯ แผฯฮนฮธฮญฯฮตฯฯ ฯแฟถฮฝ ฯฮตฮนฯแฟถฮฝ ฯแฟถฮฝ แผฯฮฟฯฯฯฮปฯฮฝ ฮดฮฏฮดฮฟฯฮฑฮน ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯฯฮฟฯฮฎฮฝฮตฮณฮบฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฯฯฮฎฮผฮฑฯฮฑ ฮปฮญฮณฯฮฝ ฮฯฯฮต ฮบแผฮผฮฟแฝถ ฯแฝดฮฝ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ ฯฮฑฯฯฮทฮฝ แผตฮฝฮฑ แพง แผแฝฐฮฝ แผฯฮนฮธแฟถ ฯแฝฐฯ ฯฮตแฟ 8.19 ฯฮฑฯ ฮปฮฑฮผฮฒฮฌฮฝแฟ ฯฮฝฮตแฟฆฮผฮฑ แผ
ฮณฮนฮฟฮฝ. 8.20 ฮ ฮญฯฯฮฟฯ ฮดแฝฒ ฮตแผถฯฮตฮฝ ฯฯแฝธฯ ฮฑแฝฯฯฮฝ ฮคแฝธ แผฯฮณฯฯฮนฯฮฝ ฯฮฟฯ
ฯแฝบฮฝ ฯฮฟแฝถ ฮตแผดฮท ฮตแผฐฯ แผฯฯฮปฮตฮนฮฑฮฝ, แฝ
ฯฮน ฯแฝดฮฝ ฮดฯฯฮตแฝฐฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผฮฝฯฮผฮนฯฮฑฯ ฮดฮนแฝฐ ฯฯฮทฮผฮฌฯฯฮฝ ฮบฯแพถฯฮธฮฑฮน. 8.21 ฮฟแฝฮบ แผฯฯฮนฮฝ ฯฮฟฮน ฮผฮตฯแฝถฯ ฮฟแฝฮดแฝฒ ฮบฮปแฟฯฮฟฯ แผฮฝ ฯแฟท ฮปฯฮณแฟณ ฯฮฟฯฯแฟณ, แผก ฮณแฝฐฯฮบฮฑฯฮดฮฏฮฑ ฯฮฟฯ
ฮฟแฝฮบ แผฯฯฮนฮฝ ฮตแฝฮธฮตแฟฮฑ แผฮฝฮฑฮฝฯฮน ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ. 8.22 ฮผฮตฯฮฑฮฝฯฮทฯฮฟฮฝ ฮฟแฝฮฝ แผฯแฝธ ฯแฟฯ ฮบฮฑฮบฮฏฮฑฯ ฯฮฟฯ
ฯฮฑฯฯฮทฯ, ฮบฮฑแฝถ ฮดฮตฮฎฮธฮทฯฮน ฯฮฟแฟฆ ฮบฯ
ฯฮฏฮฟฯ
ฮตแผฐ แผฯฮฑ แผฯฮตฮธฮฎฯฮตฯฮฑฮฏ ฯฮฟฮน แผก แผฯฮฏฮฝฮฟฮนฮฑ ฯแฟฯ ฮบฮฑฯฮดฮฏฮฑฯ ฯฮฟฯ
ยท 8.23 ฮตแผฐฯ ฮณแฝฐฯ ฯฮฟฮปแฝดฮฝ ฯฮนฮบฯฮฏฮฑฯ ฮบฮฑแฝถฯฯฮฝฮดฮตฯฮผฮฟฮฝ แผฮดฮนฮบฮฏฮฑฯ แฝฯแฟถ ฯฮต แฝฮฝฯฮฑ. 8.24 แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮดแฝฒ แฝ ฮฃฮฏฮผฯฮฝ ฮตแผถฯฮตฮฝ ฮฮตฮฎฮธฮทฯฮต แฝฮผฮตแฟฯ แฝฯแฝฒฯ แผฮผฮฟแฟฆ ฯฯแฝธฯ ฯแฝธฮฝ ฮบฯฯฮนฮฟฮฝ แฝ
ฯฯฯ ฮผฮทฮดแฝฒฮฝ แผฯฮญฮปฮธแฟ แผฯสผ แผฮผแฝฒ แฝงฮฝ ฮตแผฐฯฮฎฮบฮฑฯฮต.
10.14 แฝ ฮดแฝฒ ฮ ฮญฯฯฮฟฯ ฮตแผถฯฮตฮฝ ฮฮทฮดฮฑฮผแฟถฯ, ฮบฯฯฮนฮต, แฝ
ฯฮน ฮฟแฝฮดฮญฯฮฟฯฮต แผฯฮฑฮณฮฟฮฝ ฯแพถฮฝ ฮบฮฟฮนฮฝแฝธฮฝ ฮบฮฑแฝถ แผฮบฮฌฮธฮฑฯฯฮฟฮฝ.
16.16 แผฮณฮญฮฝฮตฯฮฟ ฮดแฝฒ ฯฮฟฯฮตฯ
ฮฟฮผฮญฮฝฯฮฝ แผกฮผแฟถฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฯฮฟฯฮตฯ
ฯแฝดฮฝ ฯฮฑฮนฮดฮฏฯฮบฮทฮฝ ฯฮนฮฝแฝฐ แผฯฮฟฯ
ฯฮฑฮฝ ฯฮฝฮตแฟฆฮผฮฑ ฯฯฮธฯฮฝฮฑ แฝฯฮฑฮฝฯแฟฯฮฑฮน แผกฮผแฟฮฝ, แผฅฯฮนฯ แผฯฮณฮฑฯฮฏฮฑฮฝ ฯฮฟฮปฮปแฝดฮฝ ฯฮฑฯฮตแฟฯฮตฮฝ ฯฮฟแฟฯ ฮบฯ
ฯฮฏฮฟฮนฯ 16.17 ฮฑแฝฯแฟฯ ฮผฮฑฮฝฯฮตฯ
ฮฟฮผฮญฮฝฮทยท ฮฑแฝฯฮท ฮบฮฑฯฮฑฮบฮฟฮปฮฟฯ
ฮธฮฟแฟฆฯฮฑ ฯแฟท ฮ ฮฑฯฮปแฟณ ฮบฮฑแฝถ แผกฮผแฟฮฝ แผฮบฯฮฑฮถฮตฮฝ ฮปฮญฮณฮฟฯ
ฯฮฑ ฮแฝฯฮฟฮน ฮฟแผฑ แผฮฝฮธฯฯฯฮฟฮน ฮดฮฟแฟฆฮปฮฟฮน ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯฮฟแฟฆ แฝฯฮฏฯฯฮฟฯ
ฮตแผฐฯฮฏฮฝ, ฮฟแผตฯฮนฮฝฮตฯ ฮบฮฑฯฮฑฮณฮณฮญฮปฮปฮฟฯ
ฯฮนฮฝ แฝฮผแฟฮฝ แฝฮดแฝธฮฝ ฯฯฯฮทฯฮฏฮฑฯ. 16.18 ฯฮฟแฟฆฯฮฟ ฮดแฝฒ แผฯฮฟฮฏฮตฮน แผฯแฝถ ฯฮฟฮปฮปแฝฐฯ แผกฮผฮญฯฮฑฯ. ฮดฮนฮฑฯฮฟฮฝฮทฮธฮตแฝถฯ ฮดแฝฒ ฮ ฮฑแฟฆฮปฮฟฯ ฮบฮฑแฝถ แผฯฮนฯฯฯฮญฯฮฑฯ ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน ฮตแผถฯฮตฮฝ ฮ ฮฑฯฮฑฮณฮณฮญฮปฮปฯ ฯฮฟฮน แผฮฝ แฝฮฝฯฮผฮฑฯฮน แผธฮทฯฮฟแฟฆ ฮงฯฮนฯฯฮฟแฟฆ แผฮพฮตฮปฮธฮตแฟฮฝ แผฯสผ ฮฑแฝฯแฟฯยท ฮบฮฑแฝถ แผฮพแฟฮปฮธฮตฮฝ ฮฑแฝฯแฟ ฯแฟ แฝฅฯแพณ.
16.34 แผฮฝฮฑฮณฮฑฮณฯฮฝ ฯฮต ฮฑแฝฯฮฟแฝบฯ ฮตแผฐฯ ฯแฝธฮฝ ฮฟแผถฮบฮฟฮฝ ฯฮฑฯฮญฮธฮทฮบฮตฮฝ ฯฯฮฌฯฮตฮถฮฑฮฝ, ฮบฮฑแฝถ แผ ฮณฮฑฮปฮปฮนฮฌฯฮฑฯฮฟ ฯฮฑฮฝฮฟฮนฮบฮตแฝถ ฯฮตฯฮนฯฯฮตฯ
ฮบแฝผฯ ฯแฟท ฮธฮตแฟท.
17.22 ฯฯฮฑฮธฮตแฝถฯ ฮดแฝฒ ฮ ฮฑแฟฆฮปฮฟฯ แผฮฝ ฮผฮญฯแฟณ ฯฮฟแฟฆ แผฯฮตฮฏฮฟฯ
ฮ ฮฌฮณฮฟฯ
แผฯฮท แผฮฝฮดฯฮตฯ แผฮธฮทฮฝฮฑแฟฮฟฮน, ฮบฮฑฯแฝฐ ฯฮฌฮฝฯฮฑ แฝกฯ ฮดฮตฮนฯฮนฮดฮฑฮนฮผฮฟฮฝฮตฯฯฮญฯฮฟฯ
ฯ แฝฮผแพถฯ ฮธฮตฯฯแฟถยท 17.23 ฮดฮนฮตฯฯฯฮผฮตฮฝฮฟฯ ฮณแฝฐฯ ฮบฮฑแฝถ แผฮฝฮฑฮธฮตฯฯแฟถฮฝ ฯแฝฐ ฯฮตฮฒฮฌฯฮผฮฑฯฮฑ แฝฮผแฟถฮฝ ฮตแฝฯฮฟฮฝ ฮบฮฑแฝถ ฮฒฯฮผแฝธฮฝ แผฮฝ แพง แผฯฮตฮณฮญฮณฯฮฑฯฯฮฟ ฮฮฮฮฉฮฃฮคฮฉ ฮฮฮฉ. แฝ ฮฟแฝฮฝ แผฮณฮฝฮฟฮฟแฟฆฮฝฯฮตฯ ฮตแฝฯฮตฮฒฮตแฟฯฮต, ฯฮฟแฟฆฯฮฟ แผฮณแฝผ ฮบฮฑฯฮฑฮณฮณฮญฮปฮปฯ แฝฮผแฟฮฝ. 17.24 แฝ ฮธฮตแฝธฯ แฝ ฯฮฟฮนฮฎฯฮฑฯ ฯแฝธฮฝ ฮบฯฯฮผฮฟฮฝ ฮบฮฑแฝถ ฯฮฌฮฝฯฮฑฯแฝฐ แผฮฝ ฮฑแฝฯแฟท, ฮฟแฝฯฮฟฯ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฮบฮฑแฝถ ฮณแฟฯ แฝฯฮฌฯฯฯฮฝ ฮบฯฯฮนฮฟฯ ฮฟแฝฮบ แผฮฝ ฯฮตฮนฯฮฟฯฮฟฮนฮฎฯฮฟฮนฯ ฮฝฮฑฮฟแฟฯ ฮบฮฑฯฮฟฮนฮบฮตแฟ 17.25 ฮฟแฝฮดแฝฒ แฝฯแฝธ ฯฮตฮนฯแฟถฮฝ แผฮฝฮธฯฯฯฮฏฮฝฯฮฝ ฮธฮตฯฮฑฯฮตฯฮตฯฮฑฮน ฯฯฮฟฯฮดฮตฯฮผฮตฮฝฯฯ ฯฮนฮฝฮฟฯ, ฮฑแฝฯแฝธฯฮดฮนฮดฮฟแฝบฯ ฯแพถฯฮน ฮถฯแฝดฮฝ ฮบฮฑแฝถ ฯฮฝฮฟแฝดฮฝ ฮบฮฑแฝถ ฯแฝฐ ฯฮฌฮฝฯฮฑยท 17.26 แผฯฮฟฮฏฮทฯฮญฮฝ ฯฮต แผฮพ แผฮฝแฝธฯ ฯแพถฮฝ แผฮธฮฝฮฟฯ ฮฑฮฝฮธฯฯฯฯฮฝ ฮบฮฑฯฮฟฮนฮบฮตแฟฮฝ แผฯแฝถ ฯฮฑฮฝฯแฝธฯ ฯฯฮฟฯฯฯฮฟฯ
ฯแฟฯ ฮณแฟฯ, แฝฯฮฏฯฮฑฯ ฯฯฮฟฯฯฮตฯฮฑฮณฮผฮญฮฝฮฟฯ
ฯ ฮบฮฑฮนฯฮฟแฝบฯ ฮบฮฑแฝถ ฯแฝฐฯ แฝฯฮฟฮธฮตฯฮฏฮฑฯ ฯแฟฯ ฮบฮฑฯฮฟฮนฮบฮฏฮฑฯ ฮฑแฝฯแฟถฮฝ, 17.27 ฮถฮทฯฮตแฟฮฝ ฯแฝธฮฝ ฮธฮตแฝธฮฝ ฮตแผฐ แผฯฮฑ ฮณฮต ฯฮทฮปฮฑฯฮฎฯฮตฮนฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฮตแฝฯฮฟฮนฮตฮฝ, ฮบฮฑฮฏ ฮณฮต ฮฟแฝ ฮผฮฑฮบฯแฝฐฮฝ แผฯแฝธ แผฮฝแฝธฯ แผฮบฮฌฯฯฮฟฯ
แผกฮผแฟถฮฝ แฝฯฮฌฯฯฮฟฮฝฯฮฑ. 17.28 แผฮฝ ฮฑแฝฯแฟท ฮณแฝฐฯ ฮถแฟถฮผฮตฮฝ ฮบฮฑแฝถ ฮบฮนฮฝฮฟฯฮผฮตฮธฮฑ ฮบฮฑแฝถ แผฯฮผฮญฮฝ, แฝกฯ ฮบฮฑฮฏ ฯฮนฮฝฮตฯ ฯแฟถฮฝ ฮบฮฑฮธสผ แฝฮผแพถฯ ฯฮฟฮนฮทฯแฟถฮฝ ฮตแผฐฯฮฎฮบฮฑฯฮนฮฝ 17.29 ฮณฮญฮฝฮฟฯ ฮฟแฝฮฝ แฝฯฮฌฯฯฮฟฮฝฯฮตฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮฟแฝฮบ แฝฯฮตฮฏฮปฮฟฮผฮตฮฝ ฮฝฮฟฮผฮฏฮถฮตฮนฮฝ ฯฯฯ
ฯแฟท แผข แผฯฮณฯฯแฟณ แผข ฮปฮฏฮธแฟณ, ฯฮฑฯฮฌฮณฮผฮฑฯฮน ฯฮญฯฮฝฮฎฯ ฮบฮฑแฝถ แผฮฝฮธฯ
ฮผฮฎฯฮตฯฯ แผฮฝฮธฯฯฯฮฟฯ
, ฯแฝธ ฮธฮตแฟฮฟฮฝ ฮตแผถฮฝฮฑฮน แฝ
ฮผฮฟฮนฮฟฮฝ. 17.30 ฯฮฟแฝบฯ ฮผแฝฒฮฝ ฮฟแฝฮฝ ฯฯฯฮฝฮฟฯ
ฯ ฯแฟฯ แผฮณฮฝฮฟฮฏฮฑฯ แฝฯฮตฯฮนฮดแฝผฮฝ แฝ ฮธฮตแฝธฯ ฯแฝฐ ฮฝแฟฆฮฝ แผฯฮฑฮณฮณฮญฮปฮปฮตฮน ฯฮฟแฟฯ แผฮฝฮธฯฯฯฮฟฮนฯ ฯฮฌฮฝฯฮฑฯ ฯฮฑฮฝฯฮฑฯฮฟแฟฆ ฮผฮตฯฮฑฮฝฮฟฮตแฟฮฝ, 17.31 ฮบฮฑฮธฯฯฮน แผฯฯฮทฯฮตฮฝ แผกฮผฮญฯฮฑฮฝ แผฮฝ แพ ฮผฮญฮปฮปฮตฮน ฮบฯฮฏฮฝฮตฮนฮฝ ฯแฝดฮฝ ฮฟแผฐฮบฮฟฯ
ฮผฮญฮฝฮทฮฝ แผฮฝ ฮดฮนฮบฮฑฮนฮฟฯฯฮฝแฟ แผฮฝ แผฮฝฮดฯแฝถ แพง แฝฅฯฮนฯฮตฮฝ, ฯฮฏฯฯฮนฮฝ ฯฮฑฯฮฑฯฯแฝผฮฝ ฯแพถฯฮนฮฝ แผฮฝฮฑฯฯฮฎฯฮฑฯ ฮฑแฝฯแฝธฮฝ แผฮบ ฮฝฮตฮบฯแฟถฮฝ.
19.11 ฮฯ
ฮฝฮฌฮผฮตฮนฯ ฯฮต ฮฟแฝ ฯแฝฐฯ ฯฯ
ฯฮฟฯฯฮฑฯ แฝ ฮธฮตแฝธฯ แผฯฮฟฮฏฮตฮน ฮดฮนแฝฐ ฯแฟถฮฝ ฯฮตฮนฯแฟถฮฝ ฮ ฮฑฯฮปฮฟฯ
, 19.12 แฝฅฯฯฮต ฮบฮฑแฝถ แผฯแฝถ ฯฮฟแฝบฯ แผฯฮธฮตฮฝฮฟแฟฆฮฝฯฮฑฯ แผฯฮฟฯฮญฯฮตฯฮธฮฑฮน แผฯแฝธ ฯฮฟแฟฆ ฯฯฯฯแฝธฯ ฮฑแฝฯฮฟแฟฆ ฯฮฟฯ
ฮดฮฌฯฮนฮฑ แผข ฯฮนฮผฮนฮบฮฏฮฝฮธฮนฮฑ ฮบฮฑแฝถ แผฯฮฑฮปฮปฮฌฯฯฮตฯฮธฮฑฮน แผฯสผ ฮฑแฝฯแฟถฮฝ ฯแฝฐฯ ฮฝฯฯฮฟฯ
ฯ, ฯฮฌ ฯฮต ฯฮฝฮตฯฮผฮฑฯฮฑ ฯแฝฐ ฯฮฟฮฝฮทฯแฝฐ แผฮบฯฮฟฯฮตฯฮตฯฮธฮฑฮน. 19.13 แผฯฮตฯฮตฮฏฯฮทฯฮฑฮฝ ฮดฮญ ฯฮนฮฝฮตฯ ฮบฮฑแฝถ ฯแฟถฮฝ ฯฮตฯฮนฮตฯฯฮฟฮผฮญฮฝฯฮฝ แผธฮฟฯ
ฮดฮฑฮฏฯฮฝ แผฮพฮฟฯฮบฮนฯฬฯแฟถฮฝ แฝฮฝฮฟฮผฮฌฮถฮตฮนฮฝ แผฯแฝถ ฯฮฟแฝบฯ แผฯฮฟฮฝฯฮฑฯ ฯแฝฐ ฯฮฝฮตฯฮผฮฑฯฮฑ ฯแฝฐ ฯฮฟฮฝฮทฯแฝฐ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฯฮฟแฟฆ ฮบฯ
ฯฮฏฮฟฯ
แผธฮทฯฮฟแฟฆ ฮปฮญฮณฮฟฮฝฯฮตฯ แฝฯฮบฮฏฮถฯ แฝฮผแพถฯ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แฝฮฝ ฮ ฮฑแฟฆฮปฮฟฯ ฮบฮทฯฯฯฯฮตฮน. 19.14 แผฆฯฮฑฮฝ ฮดฮญ ฯฮนฮฝฮฟฯ ฮฃฮบฮตฯ
แพถ แผธฮฟฯ
ฮดฮฑฮฏฮฟฯ
แผฯฯฮนฮตฯฮญฯฯ แผฯฯแฝฐ ฯ
แผฑฮฟแฝถ ฯฮฟแฟฆฯฮฟ ฯฮฟฮนฮฟแฟฆฮฝฯฮตฯ. 19.15 แผฯฮฟฮบฯฮนฮธแฝฒฮฝ ฮดแฝฒ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ ฯฮฟฮฝฮทฯแฝธฮฝ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮคแฝธฮฝ ฮผแฝฒฮฝ แผธฮทฯฮฟแฟฆฮฝ ฮณฮนฮฝฯฯฮบฯ ฮบฮฑแฝถ ฯแฝธฮฝ ฮ ฮฑแฟฆฮปฮฟฮฝ แผฯฮฏฯฯฮฑฮผฮฑฮน, แฝฮผฮตแฟฯ ฮดแฝฒ ฯฮฏฮฝฮตฯ แผฯฯฮญ;' ' None | sup>
1.14 All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 1.15 In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said, 1.16 "Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17 For he was numbered with us, and received his portion in this ministry. 1.18 Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. ' "1.19 It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' " "1.20 For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' " '1.21 of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us, 1.22 beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection." 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.
5.16 Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed.
6.4 But we will continue steadfastly in prayer and in the ministry of the word."
8.9 But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.10 to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 8.11 They listened to him, because for a long time he had amazed them with his sorceries. 8.12 But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13 Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15 who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16 for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17 Then they laid their hands on them, and they received the Holy Spirit. ' "8.18 Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, " '8.19 saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! ' "8.21 You have neither part nor lot in this matter, for your heart isn't right before God. " '8.22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23 For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24 Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me."
10.14 But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean."
16.16 It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17 The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!" 16.18 This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour.
16.34 He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God.
17.22 Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. ' "17.23 For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. " '17.24 The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "17.25 neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " '17.26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, 17.27 that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ' "17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' " '17.29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30 The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 17.31 because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead."
19.11 God worked special miracles by the hands of Paul, 19.12 so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13 But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches." 19.14 There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15 The evil spirit answered, "Jesus I know, and Paul I know, but who are you?"' ' None |
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81. New Testament, Apocalypse, 2.14, 9.2, 9.20-9.21, 12.15, 21.8, 22.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Demons โข Demons, Worship of โข Giants, and demons โข Spirits, Demonic/Giants โข daimones โข demons and food โข demons in second- and third-century texts โข demons, and pagan gods โข demons, pagan enslavement to
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73, 211; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 183; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 32; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 86; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 202; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 1, 112, 113; Stuckenbruck (2007), 1 Enoch 91-108, 399, 401, 404
sup>
2.14 แผฮปฮปแฝฐ แผฯฯ ฮบฮฑฯแฝฐ ฯฮฟแฟฆ แฝฮปฮฏฮณฮฑ, แฝ
ฯฮน แผฯฮตฮนฯ แผฮบฮตแฟ ฮบฯฮฑฯฮฟแฟฆฮฝฯฮฑฯ ฯแฝดฮฝ ฮดฮนฮดฮฑฯแฝดฮฝฮฮฑฮปฮฑฮฌฮผ,แฝฯ แผฮดฮฏฮดฮฑฯฮบฮตฮฝ ฯแฟท ฮฮฑฮปแฝฐฮบ ฮฒฮฑฮปฮตแฟฮฝ ฯฮบฮฌฮฝฮดฮฑฮปฮฟฮฝ แผฮฝฯฯฮนฮฟฮฝฯแฟถฮฝ ฯ
แผฑแฟถฮฝ แผธฯฯฮฑฮฎฮป, ฯฮฑฮณฮตแฟฮฝ ฮตแผฐฮดฯฮปฯฮธฯ
ฯฮฑ ฮบฮฑแฝถ ฯฮฟฯฮฝฮตแฟฆฯฮฑฮนยท
9.2 ฮบฮฑแฝถ แผคฮฝฮฟฮนฮพฮตฮฝ ฯแฝธ ฯฯฮญฮฑฯ ฯแฟฯ แผฮฒฯฯฯฮฟฯ
,ฮบฮฑแฝถ แผฮฝฮญฮฒฮท ฮบฮฑฯฮฝแฝธฯแผฮบ ฯฮฟแฟฆ ฯฯฮญฮฑฯฮฟฯแฝกฯ ฮบฮฑฯฮฝแฝธฯ ฮบฮฑฮผฮฏฮฝฮฟฯ
ฮผฮตฮณฮฌฮปฮทฯ, ฮบฮฑแฝถแผฯฮบฮฟฯฯฮธฮท แฝ แผฅฮปฮนฮฟฯฮบฮฑแฝถ แฝ แผแฝดฯ แผฮบ ฯฮฟแฟฆ ฮบฮฑฯฮฝฮฟแฟฆ ฯฮฟแฟฆ ฯฯฮญฮฑฯฮฟฯ.
9.20 ฮบฮฑแฝถ ฮฟแผฑ ฮปฮฟฮนฯฮฟแฝถ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝ, ฮฟแผณ ฮฟแฝฮบ แผฯฮต ฮบฯฮฌฮฝฮธฮทฯฮฑฮฝ แผฮฝ ฯฮฑแฟฯ ฯฮปฮทฮณฮฑแฟฯ ฯฮฑฯฯฮฑฮนฯ, ฮฟแฝ ฮผฮตฯฮตฮฝฯฮทฯฮฑฮฝ แผฮบฯแฟถฮฝ แผฯฮณฯฮฝ ฯแฟถฮฝ ฯฮตฮนฯแฟถฮฝ ฮฑแฝฯแฟถฮฝ,แผตฮฝฮฑ ฮผแฝด ฯฯฮฟฯฮบฯ
ฮฝฮฎฯฮฟฯ
ฯฮนฮฝฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑฮบฮฑแฝถ ฯแฝฐ ฮตแผดฮดฯฮปฮฑ ฯแฝฐ ฯฯฯ
ฯแพถ ฮบฮฑแฝถ ฯแฝฐ แผฯฮณฯ
ฯแพถ ฮบฮฑแฝถ ฯแฝฐ ฯฮฑฮปฮบแพถ ฮบฮฑแฝถ ฯแฝฐ ฮปฮฏฮธฮนฮฝฮฑ ฮบฮฑแฝถ ฯแฝฐ ฮพฯฮปฮนฮฝฮฑ, แผ ฮฟแฝฯฮต ฮฒฮปฮญฯฮตฮนฮฝ ฮดฯฮฝฮฑฮฝฯฮฑฮนฮฟแฝฯฮต แผฮบฮฟฯฮตฮนฮฝ ฮฟแฝฯฮต ฯฮตฯฮนฯฮฑฯฮตแฟฮฝ,
9.21 ฮบฮฑแฝถ ฮฟแฝ ฮผฮตฯฮตฮฝฯฮทฯฮฑฮฝ แผฮบ ฯแฟถฮฝ ฯฯฮฝฯฮฝ ฮฑแฝฯแฟถฮฝ ฮฟแฝฯฮต แผฮบฯแฟถฮฝ ฯฮฑฯฮผฮฌฮบฯฮฝฮฑแฝฯแฟถฮฝ ฮฟแฝฯฮต แผฮบฯแฟฯ ฯฮฟฯฮฝฮตฮฏฮฑฯฮฑแฝฯแฟถฮฝ ฮฟแฝฯฮต แผฮบ ฯแฟถฮฝ ฮบฮปฮตฮผฮผฮฌฯฯฮฝ ฮฑแฝฯแฟถฮฝ.
12.15 ฮบฮฑแฝถ แผฮฒฮฑฮปฮตฮฝ แฝ แฝฯฮนฯ แผฮบ ฯฮฟแฟฆ ฯฯฯฮผฮฑฯฮฟฯ ฮฑแฝฯฮฟแฟฆ แฝฯฮฏฯฯ ฯแฟฯ ฮณฯ
ฮฝฮฑฮนฮบแฝธฯ แฝฮดฯฯ แฝกฯ ฯฮฟฯฮฑฮผฯฮฝ, แผตฮฝฮฑ ฮฑแฝฯแฝดฮฝ ฯฮฟฯฮฑฮผฮฟฯฯฯฮทฯฮฟฮฝ ฯฮฟฮนฮฎฯแฟ.
21.8 ฯฮฟแฟฯ ฮดแฝฒ ฮดฮตฮนฮปฮฟแฟฯ ฮบฮฑแฝถ แผฯฮฏฯฯฮฟฮนฯ ฮบฮฑแฝถ แผฮฒฮดฮตฮปฯ
ฮณฮผฮญฮฝฮฟฮนฯ ฮบฮฑแฝถ ฯฮฟฮฝฮตแฟฆฯฮน ฮบฮฑแฝถ ฯฯฯฮฝฮฟฮนฯ ฮบฮฑแฝถ ฯฮฑฯฮผฮฑฮบฮฟแฟฯ ฮบฮฑแฝถ ฮตแผฐฮดฯฮปฮฟฮปฮฌฯฯฮฑฮนฯ ฮบฮฑแฝถ ฯแพถฯฮน ฯฮฟแฟฯ ฯฮตฯ
ฮดฮญฯฮนฮฝ ฯแฝธ ฮผฮญฯฮฟฯ ฮฑแฝฯแฟถฮฝ แผฮฝ ฯแฟ ฮปฮฏฮผฮฝแฟ ฯแฟฮบฮฑฮนฮฟฮผฮญฮฝแฟ ฯฯ
ฯแฝถ ฮบฮฑแฝถ ฮธฮตฮฏแฟณ,แฝ
แผฯฯฮนฮฝ แฝ ฮธฮฌฮฝฮฑฯฮฟฯ แฝ ฮดฮตฯฯฮตฯฮฟฯ.
22.15 แผฮพฯ ฮฟแผฑ ฮบฯฮฝฮตฯ ฮบฮฑแฝถ ฮฟแผฑ ฯฮฑฯฮผฮฑฮบฮฟแฝถ ฮบฮฑแฝถ ฮฟแผฑ ฯฯฯฮฝฮฟฮน ฮบฮฑแฝถ ฮฟแผฑ ฯฮฟฮฝฮตแฟฯ ฮบฮฑแฝถ ฮฟแผฑ ฮตแผฐฮดฯฮปฮฟฮปฮฌฯฯฮฑฮน ฮบฮฑแฝถ ฯแพถฯ ฯฮนฮปแฟถฮฝ ฮบฮฑแฝถ ฯฮฟฮนแฟถฮฝ ฯฮตแฟฆฮดฮฟฯ.' ' None | sup>
2.14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality.
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.' "
9.20 The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk." "
9.21 They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. " 12.15 The serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream.
21.8 But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death."
22.15 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.' ' None |
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82. New Testament, Colossians, 1.16, 2.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Demon / Daimon โข Demonic/evil/hostile powers โข Personal daimon โข daimons
Found in books: DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 158, 288; Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 210, 214; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 27
sup>
1.16 แฝ
ฯฮน แผฮฝ ฮฑแฝฯแฟท แผฮบฯฮฏฯฮธฮท ฯแฝฐ ฯฮฌฮฝฯฮฑ แผฮฝ ฯฮฟแฟฯ ฮฟแฝฯฮฑฮฝฮฟแฟฯ ฮบฮฑแฝถ แผฯแฝถ ฯแฟฯ ฮณแฟฯ, ฯแฝฐ แฝฯฮฑฯแฝฐ ฮบฮฑแฝถ ฯแฝฐ แผฯฯฮฑฯฮฑ, ฮตแผดฯฮต ฮธฯฯฮฝฮฟฮน ฮตแผดฯฮต ฮบฯ
ฯฮนฯฯฮทฯฮตฯ ฮตแผดฯฮต แผฯฯฮฑแฝถ ฮตแผดฯฮต แผฮพฮฟฯ
ฯฮฏฮฑฮนยท ฯแฝฐ ฯฮฌฮฝฯฮฑ ฮดฮนสผ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ ฮตแผฐฯ ฮฑแฝฯแฝธฮฝ แผฮบฯฮนฯฯฮฑฮนยท
2.18 ฮผฮทฮดฮตแฝถฯ แฝฮผแพถฯ ฮบฮฑฯฮฑฮฒฯฮฑฮฒฮตฯ
ฮญฯฯ ฮธฮญฮปฯฮฝ แผฮฝ ฯฮฑฯฮตฮนฮฝฮฟฯฯฮฟฯฯฮฝแฟ ฮบฮฑแฝถ ฮธฯฮทฯฮบฮตฮฏแพณ ฯแฟถฮฝ แผฮณฮณฮญฮปฯฮฝ, แผ แผฯฯฮฑฮบฮตฮฝ แผฮผฮฒฮฑฯฮตฯฯฮฝ, ฮตแผฐฮบแฟ ฯฯ
ฯฮนฮฟฯฮผฮตฮฝฮฟฯ แฝฯแฝธ ฯฮฟแฟฆ ฮฝฮฟแฝธฯ ฯแฟฯ ฯฮฑฯฮบแฝธฯ ฮฑแฝฯฮฟแฟฆ,'' None | sup>
1.16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him.
2.18 Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, '' None |
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83. New Testament, Ephesians, 2.2, 3.10, 5.8, 6.12, 6.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Demon / Daimon โข Demonic/evil/hostile powers โข daemon, demon โข daimons โข demons โข demons, Tatian on โข demons, as located in air โข demons, bodies of air โข demons, fall of โข demons, in the Christian tradition
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 60; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 232; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 312; Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 55, 56, 64, 210, 214, 257; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 298; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 58, 97
sup>
2.2 แผฮฝ ฮฑแผทฯ ฯฮฟฯแฝฒ ฯฮตฯฮนฮตฯฮฑฯฮฎฯฮฑฯฮต ฮบฮฑฯแฝฐ ฯแฝธฮฝ ฮฑแผฐแฟถฮฝฮฑ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
ฯฮฟฯฯฮฟฯ
, ฮบฮฑฯแฝฐ ฯแฝธฮฝ แผฯฯฮฟฮฝฯฮฑ ฯแฟฯ แผฮพฮฟฯ
ฯฮฏฮฑฯ ฯฮฟแฟฆ แผฮญฯฮฟฯ, ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ ฯฮฟแฟฆ ฮฝแฟฆฮฝ แผฮฝฮตฯฮณฮฟแฟฆฮฝฯฮฟฯ แผฮฝ ฯฮฟแฟฯ ฯ
แผฑฮฟแฟฯ ฯแฟฯ แผฯฮตฮนฮธฮฏฮฑฯยท
3.10 แผตฮฝฮฑ ฮณฮฝฯฯฮนฯฮธแฟ ฮฝแฟฆฮฝ ฯฮฑแฟฯ แผฯฯฮฑแฟฯ ฮบฮฑแฝถ ฯฮฑแฟฯ แผฮพฮฟฯ
ฯฮฏฮฑฮนฯ แผฮฝ ฯฮฟแฟฯ แผฯฮฟฯ
ฯฮฑฮฝฮฏฮฟฮนฯ ฮดฮนแฝฐ ฯแฟฯ แผฮบฮบฮปฮทฯฮฏฮฑฯ แผก ฯฮฟฮปฯ
ฯฮฟฮฏฮบฮนฮปฮฟฯ ฯฮฟฯฮฏฮฑ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ,
5.8 แผฆฯฮต ฮณฮฌฯ ฯฮฟฯฮต ฯฮบฯฯฮฟฯ, ฮฝแฟฆฮฝ ฮดแฝฒ ฯแฟถฯ แผฮฝ ฮบฯ
ฯฮฏแฟณยท
6.12 แฝ
ฯฮน ฮฟแฝฮบ แผฯฯฮนฮฝ แผกฮผแฟฮฝ แผก ฯฮฌฮปฮท ฯฯแฝธฯ ฮฑแผทฮผฮฑ ฮบฮฑแฝถ ฯฮฌฯฮบฮฑ, แผฮปฮปแฝฐ ฯฯแฝธฯ ฯแฝฐฯ แผฯฯฮฌฯ, ฯฯแฝธฯ ฯแฝฐฯ แผฮพฮฟฯ
ฯฮฏฮฑฯ, ฯฯแฝธฯ ฯฮฟแฝบฯ ฮบฮฟฯฮผฮฟฮบฯฮฌฯฮฟฯฮฑฯ ฯฮฟแฟฆ ฯฮบฯฯฮฟฯ
ฯ ฯฮฟฯฯฮฟฯ
, ฯฯแฝธฯ ฯแฝฐ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบแฝฐ ฯแฟฯ ฯฮฟฮฝฮทฯฮฏฮฑฯ แผฮฝ ฯฮฟแฟฯ แผฯฮฟฯ
ฯฮฑฮฝฮฏฮฟฮนฯ.
6.14 ฯฯแฟฯฮต ฮฟแฝฮฝ ฯฮตฯฮนฮถฯฯฮฌฮผฮตฮฝฮฟฮน ฯแฝดฮฝ แฝฯฯแฝบฮฝ แฝฮผแฟถฮฝ แผฮฝ แผฮปฮทฮธฮตฮฏฮฑ, ฮบฮฑแฝถ แผฮฝฮดฯ
ฯฮฌฮผฮตฮฝฮฟฮน ฯแฝธฮฝ ฮธฯฯฮฑฮบฮฑ ฯแฟฯ ฮดฮนฮบฮฑฮนฮฟฯฯฮฝฮทฯ,'' None | sup>
2.2 in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience;
3.10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
5.8 For you were once darkness, but are now light in the Lord. Walk as children of light, ' "
6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. " 6.14 Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, '' None |
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84. New Testament, Galatians, 3.19, 4.3-4.9, 5.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Daemon โข Demon / Daimon โข Demonic, Temptation โข Demons โข Demons, Worship of โข Spirit, characterizations as, angelic or daemonic being โข Spirits, Demonic/Giants โข Stoicism, its view of demons โข daemon, demon โข daemons (daimonia) โข demons โข demons and sexual sin โข demons in Paul โข demons, as Gentile gods โข demons, as cosmological entities in Stoicism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 153; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 43, 143; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 92, 94; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21; Levison (2009), Filled with the Spirit, 229; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 162; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 298; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 159; Stuckenbruck (2007), 1 Enoch 91-108, 99, 401
sup>
3.19 ฮคฮฏ ฮฟแฝฮฝ แฝ ฮฝฯฮผฮฟฯ; ฯแฟถฮฝ ฯฮฑฯฮฑฮฒฮฌฯฮตฯฮฝ ฯฮฌฯฮนฮฝ ฯฯฮฟฯฮตฯฮญฮธฮท, แผฯฯฮนฯ แผฮฝ แผฮปฮธแฟ ฯแฝธ ฯฯฮญฯฮผฮฑ แพง แผฯฮฎฮณฮณฮตฮปฯฮฑฮน, ฮดฮนฮฑฯฮฑฮณฮตแฝถฯ ฮดฮนสผ แผฮณฮณฮญฮปฯฮฝ แผฮฝ ฯฮตฮนฯแฝถ ฮผฮตฯฮฏฯฮฟฯ
ยท
4.3 ฮฟแฝฯฯฯ ฮบฮฑแฝถ แผกฮผฮตแฟฯ, แฝ
ฯฮต แผฆฮผฮตฮฝ ฮฝฮฎฯฮนฮฟฮน, แฝฯแฝธ ฯแฝฐ ฯฯฮฟฮนฯฮตแฟฮฑ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
แผคฮผฮตฮธฮฑ ฮดฮตฮดฮฟฯ
ฮปฯฮผฮญฮฝฮฟฮนยท 4.4 แฝ
ฯฮต ฮดแฝฒ แผฆฮปฮธฮตฮฝ ฯแฝธ ฯฮปฮฎฯฯฮผฮฑ ฯฮฟแฟฆ ฯฯฯฮฝฮฟฯ
, แผฮพฮฑฯฮญฯฯฮตฮนฮปฮตฮฝ แฝ ฮธฮตแฝธฯ ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฮฑแฝฯฮฟแฟฆ, ฮณฮตฮฝฯฮผฮตฮฝฮฟฮฝ แผฮบ ฮณฯ
ฮฝฮฑฮนฮบฯฯ, ฮณฮตฮฝฯฮผฮตฮฝฮฟฮฝ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ, 4.5 แผตฮฝฮฑ ฯฮฟแฝบฯ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ แผฮพฮฑฮณฮฟฯฮฌฯแฟ, แผตฮฝฮฑ ฯแฝดฮฝ ฯ
แผฑฮฟฮธฮตฯฮฏฮฑฮฝ แผฯฮฟฮปฮฌฮฒฯฮผฮตฮฝ. 4.6 แฝฯฮน ฮดฮญ แผฯฯฮต ฯ
แผฑฮฟฮฏ, แผฮพฮฑฯฮญฯฯฮตฮนฮปฮตฮฝ แฝ ฮธฮตแฝธฯ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯฮฟแฟฆ ฯ
แผฑฮฟแฟฆ ฮฑแฝฯฮฟแฟฆ ฮตแผฐฯ ฯแฝฐฯ ฮบฮฑฯฮดฮฏฮฑฯ แผกฮผแฟถฮฝ, ฮบฯแพถฮถฮฟฮฝ แผฮฒฮฒฮฌ แฝ ฯฮฑฯฮฎฯ. 4.7 แฝฅฯฯฮต ฮฟแฝฮบฮญฯฮน ฮตแผถ ฮดฮฟแฟฆฮปฮฟฯ แผฮปฮปแฝฐ ฯ
แผฑฯฯยท ฮตแผฐ ฮดแฝฒ ฯ
แผฑฯฯ, ฮบฮฑแฝถ ฮบฮปฮทฯฮฟฮฝฯฮผฮฟฯ ฮดฮนแฝฐ ฮธฮตฮฟแฟฆ. 4.8 แผฮปฮปแฝฐ ฯฯฯฮต ฮผแฝฒฮฝ ฮฟแฝฮบ ฮตแผฐฮดฯฯฮตฯ ฮธฮตแฝธฮฝ แผฮดฮฟฯ
ฮปฮตฯฯฮฑฯฮต ฯฮฟแฟฯ ฯฯฯฮตฮน ฮผแฝด ฮฟแฝฯฮน ฮธฮตฮฟแฟฯยท 4.9 ฮฝแฟฆฮฝ ฮดแฝฒ ฮณฮฝฯฮฝฯฮตฯ ฮธฮตฯฮฝ, ฮผแพถฮปฮปฮฟฮฝ ฮดแฝฒ ฮณฮฝฯฯฮธฮญฮฝฯฮตฯ แฝฯแฝธ ฮธฮตฮฟแฟฆ, ฯแฟถฯ แผฯฮนฯฯฯฮญฯฮตฯฮต ฯฮฌฮปฮนฮฝ แผฯแฝถ ฯแฝฐ แผฯฮธฮตฮฝแฟ ฮบฮฑแฝถ ฯฯฯฯแฝฐ ฯฯฮฟฮนฯฮตแฟฮฑ, ฮฟแผทฯ ฯฮฌฮปฮนฮฝ แผฮฝฯฮธฮตฮฝ ฮดฮฟฯ
ฮปฮตแฟฆฯฮฑฮน ฮธฮญฮปฮตฯฮต;
5.18 ฮตแผฐ ฮดแฝฒ ฯฮฝฮตฯฮผฮฑฯฮน แผฮณฮตฯฮธฮต, ฮฟแฝฮบ แผฯฯแฝฒ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ.'' None | sup>
3.19 What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator.
4.3 So we also, when we were children, were held in bondage under theelements of the world. 4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5 thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.7 Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8 However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9 But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again?
5.18 But if you are led by theSpirit, you are not under the law. '' None |
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85. New Testament, Hebrews, 9.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Demon / Daimon โข Ps.-Clementine literature on demons
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 149
sup>
9.15 ฮฮฑแฝถ ฮดฮนแฝฐ ฯฮฟแฟฆฯฮฟ ฮดฮนฮฑฮธฮฎฮบฮทฯ ฮบฮฑฮนฮฝแฟฯ ฮผฮตฯฮฏฯฮทฯ แผฯฯฮฏฮฝ, แฝ
ฯฯฯ ฮธฮฑฮฝฮฌฯฮฟฯ
ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ
ฮตแผฐฯ แผฯฮฟฮปฯฯฯฯฯฮนฮฝ ฯแฟถฮฝ แผฯแฝถ ฯแฟ ฯฯฯฯแฟ ฮดฮนฮฑฮธฮฎฮบแฟ ฯฮฑฯฮฑฮฒฮฌฯฮตฯฮฝ ฯแฝดฮฝ แผฯฮฑฮณฮณฮตฮปฮฏฮฑฮฝ ฮปฮฌฮฒฯฯฮนฮฝ ฮฟแผฑ ฮบฮตฮบฮปฮทฮผฮญฮฝฮฟฮน ฯแฟฯ ฮฑแผฐฯฮฝฮฏฮฟฯ
ฮบฮปฮทฯฮฟฮฝฮฟฮผฮฏฮฑฯ.'' None | sup>
9.15 For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. '' None |
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86. New Testament, Philippians, 2.10, 3.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Demonic/evil/hostile powers โข daemon, demon โข demon, demonic
Found in books: Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 211, 212; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 298; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 17
sup>
2.10 แผตฮฝฮฑ แผฮฝ ฯแฟท แฝฮฝฯฮผฮฑฯฮน แผธฮทฯฮฟแฟฆฯแพถฮฝ ฮณฯฮฝฯ
ฮบฮฌฮผฯแฟแผฯฮฟฯ
ฯฮฑฮฝฮฏฯฮฝ ฮบฮฑแฝถ แผฯฮนฮณฮตฮฏฯฮฝ ฮบฮฑแฝถ ฮบฮฑฯฮฑฯฮธฮฟฮฝฮฏฯฮฝ,
3.21 แฝฯ ฮผฮตฯฮฑฯฯฮทฮผฮฑฯฮฏฯฮตฮน ฯแฝธ ฯแฟถฮผฮฑ ฯแฟฯ ฯฮฑฯฮตฮนฮฝฯฯฮตฯฯ แผกฮผแฟถฮฝ ฯฯฮผฮผฮฟฯฯฮฟฮฝ ฯแฟท ฯฯฮผฮฑฯฮน ฯแฟฯ ฮดฯฮพฮทฯ ฮฑแฝฯฮฟแฟฆ ฮบฮฑฯแฝฐ ฯแฝดฮฝ แผฮฝฮญฯฮณฮตฮนฮฑฮฝ ฯฮฟแฟฆ ฮดฯฮฝฮฑฯฮธฮฑฮน ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ แฝฯฮฟฯฮฌฮพฮฑฮน ฮฑแฝฯแฟท ฯแฝฐ ฯฮฌฮฝฯฮฑ.'' None | sup>
2.10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth,
3.21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. '' None |
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87. New Testament, Romans, 1.4, 1.20-1.32, 6.2-6.11, 7.20, 8.1-8.13, 8.15-8.16, 8.34, 8.37-8.39, 10.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Christ, and freedom from demons โข Daemon, personal โข Demon โข Demon / Daimon โข Demonic/evil/hostile powers โข Demons โข Demons, Source of bad thoughts and emotions โข Demons, Worship of โข Demons, supression of โข Origen, Church Father, Bad thoughts sometimes suggested by demons, sometimes natural โข Origen, on demons โข Ps.-Clementine literature on demons โข Spirit, characterizations as,, angelic or daemonic beings โข Spirits, Demonic/Giants โข daemon, demon โข daemons โข daimones โข demons โข demons and sexual sin โข demons in Paul โข demons, Origen on โข demons, in Apuleius โข syntax, in the Gospel of Judas, โdemonโ and โspirit,โ
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 153, 193; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 203; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 302; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 25, 142, 181; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 181; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 75, 82, 84; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 30, 353, 354; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 243; Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 210, 211, 212, 228; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 62; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 298; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 143; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 270; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 2, 3, 11, 12, 18, 19, 27, 168, 175, 176, 187, 211, 212, 228; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 54; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 242; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 350; Stuckenbruck (2007), 1 Enoch 91-108, 404, 668; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 204; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 221
sup>
1.4 ฯฮฟแฟฆ แฝฯฮนฯฮธฮญฮฝฯฮฟฯ ฯ
แผฑฮฟแฟฆ ฮธฮตฮฟแฟฆ แผฮฝ ฮดฯ
ฮฝฮฌฮผฮตฮน ฮบฮฑฯแฝฐ ฯฮฝฮตแฟฆฮผฮฑ แผฮณฮนฯฯฯฮฝฮทฯ แผฮพ แผฮฝฮฑฯฯฮฌฯฮตฯฯ ฮฝฮตฮบฯแฟถฮฝ, แผธฮทฯฮฟแฟฆ ฮงฯฮนฯฯฮฟแฟฆ ฯฮฟแฟฆ ฮบฯ
ฯฮฏฮฟฯ
แผกฮผแฟถฮฝ,
1.20 ฯแฝฐ ฮณแฝฐฯ แผฯฯฮฑฯฮฑ ฮฑแฝฯฮฟแฟฆ แผฯแฝธ ฮบฯฮฏฯฮตฯฯ ฮบฯฯฮผฮฟฯ
ฯฮฟแฟฯ ฯฮฟฮนฮฎฮผฮฑฯฮนฮฝ ฮฝฮฟฮฟฯฮผฮตฮฝฮฑ ฮบฮฑฮธฮฟฯแพถฯฮฑฮน, แผฅ ฯฮต แผฮฮดฮนฮฟฯ ฮฑแฝฯฮฟแฟฆ ฮดฯฮฝฮฑฮผฮนฯ ฮบฮฑแฝถ ฮธฮตฮนฯฯฮทฯ, ฮตแผฐฯ ฯแฝธ ฮตแผถฮฝฮฑฮน ฮฑแฝฯฮฟแฝบฯ แผฮฝฮฑฯฮฟฮปฮฟฮณฮฎฯฮฟฯ
ฯ, 1.21 ฮดฮนฯฯฮน ฮณฮฝฯฮฝฯฮตฯ ฯแฝธฮฝ ฮธฮตแฝธฮฝ ฮฟแฝฯ แฝกฯ ฮธฮตแฝธฮฝ แผฮดฯฮพฮฑฯฮฑฮฝ แผข ฮทแฝฯฮฑฯฮฏฯฯฮทฯฮฑฮฝ, แผฮปฮปแฝฐ แผฮผฮฑฯฮฑฮนฯฮธฮทฯฮฑฮฝ แผฮฝ ฯฮฟแฟฯ ฮดฮนฮฑฮปฮฟฮณฮนฯฮผฮฟแฟฯ ฮฑแฝฯแฟถฮฝ ฮบฮฑแฝถ แผฯฮบฮฟฯฮฏฯฮธฮท แผก แผฯฯฮฝฮตฯฮฟฯ ฮฑแฝฯแฟถฮฝ ฮบฮฑฯฮดฮฏฮฑยท 1.22 ฯฮฌฯฮบฮฟฮฝฯฮตฯ ฮตแผถฮฝฮฑฮน ฯฮฟฯฮฟแฝถ แผฮผฯฯฮฌฮฝฮธฮทฯฮฑฮฝ, 1.23 ฮบฮฑแฝถแผคฮปฮปฮฑฮพฮฑฮฝ ฯแฝดฮฝ ฮดฯฮพฮฑฮฝฯฮฟแฟฆ แผฯฮธฮฌฯฯฮฟฯ
ฮธฮตฮฟแฟฆแผฮฝ แฝฮผฮฟฮนฯฮผฮฑฯฮนฮตแผฐฮบฯฮฝฮฟฯ ฯฮธฮฑฯฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ฮบฮฑแฝถ ฯฮตฯฮตฮนฮฝแฟถฮฝ ฮบฮฑแฝถ ฯฮตฯฯฮฑฯฯฮดฯฮฝ ฮบฮฑแฝถ แผฯฯฮตฯแฟถฮฝ. 1.24 ฮฮนแฝธ ฯฮฑฯฮญฮดฯฮบฮตฮฝ ฮฑแฝฯฮฟแฝบฯ แฝ ฮธฮตแฝธฯ แผฮฝ ฯฮฑแฟฯ แผฯฮนฮธฯ
ฮผฮฏฮฑฮนฯ ฯแฟถฮฝ ฮบฮฑฯฮดฮนแฟถฮฝ ฮฑแฝฯแฟถฮฝ ฮตแผฐฯ แผฮบฮฑฮธฮฑฯฯฮฏฮฑฮฝ ฯฮฟแฟฆ แผฯฮนฮผฮฌฮถฮตฯฮธฮฑฮน ฯแฝฐ ฯฯฮผฮฑฯฮฑ ฮฑแฝฯแฟถฮฝ แผฮฝ ฮฑแฝฯฮฟแฟฯ, 1.25 ฮฟแผตฯฮนฮฝฮตฯ ฮผฮตฯฮฎฮปฮปฮฑฮพฮฑฮฝ ฯแฝดฮฝ แผฮปฮฎฮธฮตฮนฮฑฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผฮฝ ฯแฟท ฯฮตฯฮดฮตฮน, ฮบฮฑแฝถ แผฯฮตฮฒฮฌฯฮธฮทฯฮฑฮฝ ฮบฮฑแฝถ แผฮปฮฌฯฯฮตฯ
ฯฮฑฮฝ ฯแฟ ฮบฯฮฏฯฮตฮน ฯฮฑฯแฝฐ ฯแฝธฮฝ ฮบฯฮฏฯฮฑฮฝฯฮฑ, แฝ
ฯ แผฯฯฮนฮฝ ฮตแฝฮปฮฟฮณฮทฯแฝธฯ ฮตแผฐฯ ฯฮฟแฝบฯ ฮฑแผฐแฟถฮฝฮฑฯยท แผฮผฮฎฮฝ. 1.26 ฮฮนแฝฐ ฯฮฟแฟฆฯฮฟ ฯฮฑฯฮญฮดฯฮบฮตฮฝ ฮฑแฝฯฮฟแฝบฯ แฝ ฮธฮตแฝธฯ ฮตแผฐฯ ฯฮฌฮธฮท แผฯฮนฮผฮฏฮฑฯยท ฮฑแผต ฯฮต ฮณแฝฐฯ ฮธฮฎฮปฮตฮนฮฑฮน ฮฑแฝฯแฟถฮฝ ฮผฮตฯฮฎฮปฮปฮฑฮพฮฑฮฝ ฯแฝดฮฝ ฯฯ
ฯฮนฮบแฝดฮฝ ฯฯแฟฯฮนฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฮฑฯแฝฐ ฯฯฯฮนฮฝ, 1.27 แฝฮผฮฟฮฏฯฯ ฯฮต ฮบฮฑแฝถ ฮฟแผฑ แผฯฯฮตฮฝฮตฯ แผฯฮญฮฝฯฮตฯ ฯแฝดฮฝ ฯฯ
ฯฮนฮบแฝดฮฝ ฯฯแฟฯฮนฮฝ ฯแฟฯ ฮธฮทฮปฮตฮฏฮฑฯ แผฮพฮตฮบฮฑฯฮธฮทฯฮฑฮฝ แผฮฝ ฯแฟ แฝฯฮญฮพฮตฮน ฮฑแฝฯแฟถฮฝ ฮตแผฐฯ แผฮปฮปฮฎฮปฮฟฯ
ฯ แผฯฯฮตฮฝฮตฯ แผฮฝ แผฯฯฮตฯฮนฮฝ, ฯแฝดฮฝ แผฯฯฮทฮผฮฟฯฯฮฝฮทฮฝ ฮบฮฑฯฮตฯฮณฮฑฮถฯฮผฮตฮฝฮฟฮน ฮบฮฑแฝถ ฯแฝดฮฝ แผฮฝฯฮนฮผฮนฯฮธฮฏฮฑฮฝ แผฃฮฝ แผฮดฮตฮน ฯแฟฯ ฯฮปฮฌฮฝฮทฯ ฮฑแฝฯแฟถฮฝ แผฮฝ ฮฑแฝฯฮฟแฟฯ แผฯฮฟฮปฮฑฮผฮฒฮฌฮฝฮฟฮฝฯฮตฯ. 1.28 ฮฮฑแฝถ ฮบฮฑฮธแฝผฯ ฮฟแฝฮบ แผฮดฮฟฮบฮฏฮผฮฑฯฮฑฮฝ ฯแฝธฮฝ ฮธฮตแฝธฮฝ แผฯฮตฮนฮฝ แผฮฝ แผฯฮนฮณฮฝฯฯฮตฮน, ฯฮฑฯฮญฮดฯฮบฮตฮฝ ฮฑแฝฯฮฟแฝบฯ แฝ ฮธฮตแฝธฯ ฮตแผฐฯ แผฮดฯฮบฮนฮผฮฟฮฝ ฮฝฮฟแฟฆฮฝ, ฯฮฟฮนฮตแฟฮฝ ฯแฝฐ ฮผแฝด ฮบฮฑฮธฮฎฮบฮฟฮฝฯฮฑ, 1.29 ฯฮตฯฮปฮทฯฯฮผฮญฮฝฮฟฯ
ฯ ฯฮฌฯแฟ แผฮดฮนฮบฮฏแพณ ฯฮฟฮฝฮทฯฮฏแพณ ฯฮปฮตฮฟฮฝฮตฮพฮฏแพณ ฮบฮฑฮบฮฏแพณ, ฮผฮตฯฯฮฟแฝบฯ ฯฮธฯฮฝฮฟฯ
ฯฯฮฝฮฟฯ
แผฯฮนฮดฮฟฯ ฮดฯฮปฮฟฯ
ฮบฮฑฮบฮฟฮทฮธฮฏฮฑฯ, ฯฮนฮธฯ
ฯฮนฯฯฮฌฯ, 1.30 ฮบฮฑฯฮฑฮปฮฌฮปฮฟฯ
ฯ, ฮธฮตฮฟฯฯฯ
ฮณฮตแฟฯ, แฝฮฒฯฮนฯฯฮฌฯ, แฝฯฮตฯฮทฯฮฌฮฝฮฟฯ
ฯ, แผฮปฮฑฮถฯฮฝฮฑฯ, แผฯฮตฯ
ฯฮตฯแฝฐฯ ฮบฮฑฮบแฟถฮฝ, ฮณฮฟฮฝฮตแฟฆฯฮนฮฝ แผฯฮตฮนฮธฮตแฟฯ, แผฯฯ
ฮฝฮญฯฮฟฯ
ฯ, 1.31 แผฯฯ
ฮฝฮธฮญฯฮฟฯ
ฯ, แผฯฯฯฯฮณฮฟฯ
ฯ, แผฮฝฮตฮปฮตฮฎฮผฮฟฮฝฮฑฯยท 1.32 ฮฟแผตฯฮนฮฝฮตฯ ฯแฝธ ฮดฮนฮบฮฑฮฏฯฮผฮฑ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผฯฮนฮณฮฝฯฮฝฯฮตฯ,แฝ
ฯฮน ฮฟแผฑ ฯแฝฐ ฯฮฟฮนฮฑแฟฆฯฮฑ ฯฯฮฌฯฯฮฟฮฝฯฮตฯ แผฮพฮนฮฟฮน ฮธฮฑฮฝฮฌฯฮฟฯ
ฮตแผฐฯฮฏฮฝ, ฮฟแฝ ฮผฯฮฝฮฟฮฝ ฮฑแฝฯแฝฐ ฯฮฟฮนฮฟแฟฆฯฮนฮฝ แผฮปฮปแฝฐ ฮบฮฑแฝถ ฯฯ
ฮฝฮตฯ
ฮดฮฟฮบฮฟแฟฆฯฮนฮฝ ฯฮฟแฟฯ ฯฯฮฌฯฯฮฟฯ
ฯฮนฮฝ.
6.2 ฮผแฝด ฮณฮญฮฝฮฟฮนฯฮฟยท ฮฟแผตฯฮนฮฝฮตฯ แผฯฮตฮธฮฌฮฝฮฟฮผฮตฮฝ ฯแฟ แผฮผฮฑฯฯฮฏแพณ, ฯแฟถฯ แผฯฮน ฮถฮฎฯฮฟฮผฮตฮฝ แผฮฝ ฮฑแฝฯแฟ; 6.3 แผข แผฮณฮฝฮฟฮตแฟฯฮต แฝ
ฯฮน แฝ
ฯฮฟฮน แผฮฒฮฑฯฯฮฏฯฮธฮทฮผฮตฮฝ ฮตแผฐฯ ฮงฯฮนฯฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ ฮตแผฐฯ ฯแฝธฮฝ ฮธฮฌฮฝฮฑฯฮฟฮฝ ฮฑแฝฯฮฟแฟฆ แผฮฒฮฑฯฯฮฏฯฮธฮทฮผฮตฮฝ; 6.4 ฯฯ
ฮฝฮตฯฮฌฯฮทฮผฮตฮฝ ฮฟแฝฮฝ ฮฑแฝฯแฟท ฮดฮนแฝฐ ฯฮฟแฟฆ ฮฒฮฑฯฯฮฏฯฮผฮฑฯฮฟฯ ฮตแผฐฯ ฯแฝธฮฝ ฮธฮฌฮฝฮฑฯฮฟฮฝ, แผตฮฝฮฑ แฝฅฯฯฮตฯ แผ ฮณฮญฯฮธฮท ฮงฯฮนฯฯแฝธฯ แผฮบ ฮฝฮตฮบฯแฟถฮฝ ฮดฮนแฝฐ ฯแฟฯ ฮดฯฮพฮทฯ ฯฮฟแฟฆ ฯฮฑฯฯฯฯ, ฮฟแฝฯฯฯ ฮบฮฑแฝถ แผกฮผฮตแฟฯ แผฮฝ ฮบฮฑฮนฮฝฯฯฮทฯฮน ฮถฯแฟฯ ฯฮตฯฮนฯฮฑฯฮฎฯฯฮผฮตฮฝ. 6.5 ฮตแผฐ ฮณแฝฐฯ ฯฯฮผฯฯ
ฯฮฟฮน ฮณฮตฮณฯฮฝฮฑฮผฮตฮฝ ฯแฟท แฝฮผฮฟฮนฯฮผฮฑฯฮน ฯฮฟแฟฆ ฮธฮฑฮฝฮฌฯฮฟฯ
ฮฑแฝฯฮฟแฟฆ, แผฮปฮปแฝฐ ฮบฮฑแฝถ ฯแฟฯ แผฮฝฮฑฯฯฮฌฯฮตฯฯ แผฯฯฮผฮตฮธฮฑยท 6.6 ฯฮฟแฟฆฯฮฟ ฮณฮนฮฝฯฯฮบฮฟฮฝฯฮตฯ แฝ
ฯฮน แฝ ฯฮฑฮปฮฑฮนแฝธฯ แผกฮผแฟถฮฝ แผฮฝฮธฯฯฯฮฟฯ ฯฯ
ฮฝฮตฯฯฮฑฯ
ฯฯฮธฮท, แผตฮฝฮฑ ฮบฮฑฯฮฑฯฮณฮทฮธแฟ ฯแฝธ ฯแฟถฮผฮฑ ฯแฟฯ แผฮผฮฑฯฯฮฏฮฑฯ, ฯฮฟแฟฆ ฮผฮทฮบฮญฯฮน ฮดฮฟฯ
ฮปฮตฯฮตฮนฮฝ แผกฮผแพถฯ ฯแฟ แผฮผฮฑฯฯฮฏแพณ, 6.7 แฝ ฮณแฝฐฯ แผฯฮฟฮธฮฑฮฝแฝผฮฝ ฮดฮตฮดฮนฮบฮฑฮฏฯฯฮฑฮน แผฯแฝธ ฯแฟฯ แผฮผฮฑฯฯฮฏฮฑฯ. 6.8 ฮตแผฐ ฮดแฝฒ แผฯฮตฮธฮฌฮฝฮฟฮผฮตฮฝ ฯแฝบฮฝ ฮงฯฮนฯฯแฟท, ฯฮนฯฯฮตฯฮฟฮผฮตฮฝ แฝ
ฯฮน ฮบฮฑแฝถ ฯฯ
ฮฝฮถฮฎฯฮฟฮผฮตฮฝ ฮฑแฝฯแฟทยท 6.9 ฮตแผฐฮดฯฯฮตฯ แฝ
ฯฮน ฮงฯฮนฯฯแฝธฯ แผฮณฮตฯฮธฮตแฝถฯ แผฮบ ฮฝฮตฮบฯแฟถฮฝ ฮฟแฝฮบฮญฯฮน แผฯฮฟฮธฮฝฮฎฯฮบฮตฮน, ฮธฮฌฮฝฮฑฯฮฟฯ ฮฑแฝฯฮฟแฟฆ ฮฟแฝฮบฮญฯฮน ฮบฯ
ฯฮนฮตฯฮตฮนยท 6.10 แฝ ฮณแฝฐฯ แผฯฮญฮธฮฑฮฝฮตฮฝ, ฯแฟ แผฮผฮฑฯฯฮฏแพณ แผฯฮญฮธฮฑฮฝฮตฮฝ แผฯฮฌฯฮฑฮพยท 6.11 แฝ ฮดแฝฒ ฮถแฟ, ฮถแฟ ฯแฟท ฮธฮตแฟท. ฮฟแฝฯฯฯ ฮบฮฑแฝถ แฝฮผฮตแฟฯ ฮปฮฟฮณฮฏฮถฮตฯฮธฮต แผฮฑฯ
ฯฮฟแฝบฯ ฮตแผถฮฝฮฑฮน ฮฝฮตฮบฯฮฟแฝบฯ ฮผแฝฒฮฝ ฯแฟ แผฮผฮฑฯฯฮฏแพณ ฮถแฟถฮฝฯฮฑฯ ฮดแฝฒ ฯแฟท ฮธฮตแฟท แผฮฝ ฮงฯฮนฯฯแฟท แผธฮทฯฮฟแฟฆ.
7.20 ฮตแผฐ ฮดแฝฒ แฝ ฮฟแฝ ฮธฮญฮปฯ ฯฮฟแฟฆฯฮฟ ฯฮฟฮนแฟถ, ฮฟแฝฮบฮญฯฮน แผฮณแฝผ ฮบฮฑฯฮตฯฮณฮฌฮถฮฟฮผฮฑฮน ฮฑแฝฯแฝธ แผฮปฮปแฝฐ แผก ฮฟแผฐฮบฮฟแฟฆฯฮฑ แผฮฝ แผฮผฮฟแฝถ แผฮผฮฑฯฯฮฏฮฑ.
8.1 ฮแฝฮดแฝฒฮฝ แผฯฮฑ ฮฝแฟฆฮฝ ฮบฮฑฯฮฌฮบฯฮนฮผฮฑ ฯฮฟแฟฯ แผฮฝ ฮงฯฮนฯฯแฟท แผธฮทฯฮฟแฟฆยท 8.2 แฝ ฮณแฝฐฯ ฮฝฯฮผฮฟฯ ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ ฯแฟฯ ฮถฯแฟฯ แผฮฝ ฮงฯฮนฯฯแฟท แผธฮทฯฮฟแฟฆ แผ ฮปฮตฯ
ฮธฮญฯฯฯฮญฮฝ ฯฮต แผฯแฝธ ฯฮฟแฟฆ ฮฝฯฮผฮฟฯ
ฯแฟฯ แผฮผฮฑฯฯฮฏฮฑฯ ฮบฮฑแฝถ ฯฮฟแฟฆ ฮธฮฑฮฝฮฌฯฮฟฯ
. 8.3 ฯแฝธ ฮณแฝฐฯ แผฮดฯฮฝฮฑฯฮฟฮฝ ฯฮฟแฟฆ ฮฝฯฮผฮฟฯ
, แผฮฝ แพง แผ ฯฮธฮญฮฝฮตฮน ฮดฮนแฝฐ ฯแฟฯ ฯฮฑฯฮบฯฯ, แฝ ฮธฮตแฝธฯ ฯแฝธฮฝ แผฮฑฯ
ฯฮฟแฟฆ ฯ
แผฑแฝธฮฝ ฯฮญฮผฯฮฑฯ แผฮฝ แฝฮผฮฟฮนฯฮผฮฑฯฮน ฯฮฑฯฮบแฝธฯ แผฮผฮฑฯฯฮฏฮฑฯ ฮบฮฑแฝถ ฯฮตฯแฝถ แผฮผฮฑฯฯฮฏฮฑฯ ฮบฮฑฯฮญฮบฯฮนฮฝฮต ฯแฝดฮฝ แผฮผฮฑฯฯฮฏฮฑฮฝ แผฮฝ ฯแฟ ฯฮฑฯฮบฮฏ, 8.4 แผตฮฝฮฑ ฯแฝธ ฮดฮนฮบฮฑฮฏฯฮผฮฑ ฯฮฟแฟฆ ฮฝฯฮผฮฟฯ
ฯฮปฮทฯฯฮธแฟ แผฮฝ แผกฮผแฟฮฝ ฯฮฟแฟฯ ฮผแฝด ฮบฮฑฯแฝฐ ฯฮฌฯฮบฮฑ ฯฮตฯฮนฯฮฑฯฮฟแฟฆฯฮนฮฝ แผฮปฮปแฝฐ ฮบฮฑฯแฝฐ ฯฮฝฮตแฟฆฮผฮฑยท 8.5 ฮฟแผฑ ฮณแฝฐฯ ฮบฮฑฯแฝฐ ฯฮฌฯฮบฮฑ แฝฮฝฯฮตฯ ฯแฝฐ ฯแฟฯ ฯฮฑฯฮบแฝธฯ ฯฯฮฟฮฝฮฟแฟฆฯฮนฮฝ, ฮฟแผฑ ฮดแฝฒ ฮบฮฑฯแฝฐ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝฐ ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ. 8.6 ฯแฝธ ฮณแฝฐฯ ฯฯฯฮฝฮทฮผฮฑ ฯแฟฯ ฯฮฑฯฮบแฝธฯ ฮธฮฌฮฝฮฑฯฮฟฯ, ฯแฝธ ฮดแฝฒ ฯฯฯฮฝฮทฮผฮฑ ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ ฮถฯแฝด ฮบฮฑแฝถ ฮตแผฐฯฮฎฮฝฮทยท 8.7 ฮดฮนฯฯฮน ฯแฝธ ฯฯฯฮฝฮทฮผฮฑ ฯแฟฯ ฯฮฑฯฮบแฝธฯ แผฯฮธฯฮฑ ฮตแผฐฯ ฮธฮตฯฮฝ, ฯแฟท ฮณแฝฐฯ ฮฝฯฮผแฟณ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮฟแฝฯ แฝฯฮฟฯฮฌฯฯฮตฯฮฑฮน, ฮฟแฝฮดแฝฒ ฮณแฝฐฯ ฮดฯฮฝฮฑฯฮฑฮนยท 8.8 ฮฟแผฑ ฮดแฝฒ แผฮฝ ฯฮฑฯฮบแฝถ แฝฮฝฯฮตฯ ฮธฮตแฟท แผฯฮญฯฮฑฮน ฮฟแฝ ฮดฯฮฝฮฑฮฝฯฮฑฮน. 8.9 แฝฮผฮตแฟฯ ฮดแฝฒ ฮฟแฝฮบ แผฯฯแฝฒ แผฮฝ ฯฮฑฯฮบแฝถ แผฮปฮปแฝฐ แผฮฝ ฯฮฝฮตฯฮผฮฑฯฮน. ฮตแผดฯฮตฯ ฯฮฝฮตแฟฆฮผฮฑ ฮธฮตฮฟแฟฆ ฮฟแผฐฮบฮตแฟ แผฮฝ แฝฮผแฟฮฝ. ฮตแผฐ ฮดฮญ ฯฮนฯ ฯฮฝฮตแฟฆฮผฮฑ ฮงฯฮนฯฯฮฟแฟฆ ฮฟแฝฮบ แผฯฮตฮน, ฮฟแฝฯฮฟฯ ฮฟแฝฮบ แผฯฯฮนฮฝ ฮฑแฝฯฮฟแฟฆ.
8.10 ฮตแผฐ ฮดแฝฒ ฮงฯฮนฯฯแฝธฯ แผฮฝ แฝฮผแฟฮฝ, ฯแฝธ ฮผแฝฒฮฝ ฯแฟถฮผฮฑ ฮฝฮตฮบฯแฝธฮฝ ฮดฮนแฝฐ แผฮผฮฑฯฯฮฏฮฑฮฝ, ฯแฝธ ฮดแฝฒ ฯฮฝฮตแฟฆฮผฮฑ ฮถฯแฝด ฮดฮนแฝฐ ฮดฮนฮบฮฑฮนฮฟฯฯฮฝฮทฮฝ.
8.11 ฮตแผฐ ฮดแฝฒ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯฮฟแฟฆ แผฮณฮตฮฏฯฮฑฮฝฯฮฟฯ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แผฮบ ฮฝฮตฮบฯแฟถฮฝ ฮฟแผฐฮบฮตแฟ แผฮฝ แฝฮผแฟฮฝ, แฝ แผฮณฮตฮฏฯฮฑฯ แผฮบ ฮฝฮตฮบฯแฟถฮฝ ฮงฯฮนฯฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ ฮถฯฮฟฯฮฟฮนฮฎฯฮตฮน ฮบฮฑแฝถ ฯแฝฐ ฮธฮฝฮทฯแฝฐ ฯฯฮผฮฑฯฮฑ แฝฮผแฟถฮฝ ฮดฮนแฝฐ ฯฮฟแฟฆ แผฮฝฮฟฮนฮบฮฟแฟฆฮฝฯฮฟฯ ฮฑแฝฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ แผฮฝ แฝฮผแฟฮฝ.
8.12 แผฯฮฑ ฮฟแฝฮฝ, แผฮดฮตฮปฯฮฟฮฏ, แฝฯฮตฮนฮปฮญฯฮฑฮน แผฯฮผฮญฮฝ, ฮฟแฝ ฯแฟ ฯฮฑฯฮบแฝถ ฯฮฟแฟฆ ฮบฮฑฯแฝฐ ฯฮฌฯฮบฮฑ ฮถแฟฮฝ,
8.13 ฮตแผฐ ฮณแฝฐฯ ฮบฮฑฯแฝฐ ฯฮฌฯฮบฮฑ ฮถแฟฯฮต ฮผฮญฮปฮปฮตฯฮต แผฯฮฟฮธฮฝฮฎฯฮบฮตฮนฮฝ, ฮตแผฐ ฮดแฝฒ ฯฮฝฮตฯฮผฮฑฯฮน ฯแฝฐฯ ฯฯฮฌฮพฮตฮนฯ ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯ ฮธฮฑฮฝฮฑฯฮฟแฟฆฯฮต ฮถฮฎฯฮตฯฮธฮต.
8.15 ฮฟแฝ ฮณแฝฐฯ แผฮปฮฌฮฒฮตฯฮต ฯฮฝฮตแฟฆฮผฮฑ ฮดฮฟฯ
ฮปฮตฮฏฮฑฯ ฯฮฌฮปฮนฮฝ ฮตแผฐฯ ฯฯฮฒฮฟฮฝ, แผฮปฮปแฝฐ แผฮปฮฌฮฒฮตฯฮต ฯฮฝฮตแฟฆฮผฮฑ ฯ
แผฑฮฟฮธฮตฯฮฏฮฑฯ, แผฮฝ แพง ฮบฯฮฌฮถฮฟฮผฮตฮฝ
8.16 แผฮฒฮฒฮฌ แฝ ฯฮฑฯฮฎฯยท ฮฑแฝฯแฝธ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯฯ
ฮฝฮผฮฑฯฯฯ
ฯฮตแฟ ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน แผกฮผแฟถฮฝ แฝ
ฯฮน แผฯฮผแฝฒฮฝ ฯฮญฮบฮฝฮฑ ฮธฮตฮฟแฟฆ.
8.34 ฯฮฏฯ แฝ ฮบฮฑฯฮฑฮบฯฮนฮฝแฟถฮฝ; ฮงฯฮนฯฯแฝธฯ แผธฮทฯฮฟแฟฆฯ แฝ แผฯฮฟฮธฮฑฮฝฯฮฝ, ฮผแพถฮปฮปฮฟฮฝ ฮดแฝฒ แผฮณฮตฯฮธฮตแฝถฯ แผฮบ ฮฝฮตฮบฯแฟถฮฝ, แฝ
ฯ แผฯฯฮนฮฝ แผฮฝ ฮดฮตฮพฮนแพท แฝฯ ฮบฮฑแฝถ แผฮฝฯฯ
ฮณฯฮฌฮฝฮตฮน แฝฯแฝฒฯ แผกฮผแฟถฮฝยท ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ,
8.37 แผฮปฮปสผ แผฮฝ ฯฮฟฯฯฮฟฮนฯ ฯแพถฯฮนฮฝ แฝฯฮตฯฮฝฮนฮบแฟถฮผฮตฮฝ ฮดฮนแฝฐ ฯฮฟแฟฆ แผฮณฮฑฯฮฎฯฮฑฮฝฯฮฟฯ แผกฮผแพถฯ. 8.38 ฯฮญฯฮตฮนฯฮผฮฑฮน ฮณแฝฐฯ แฝ
ฯฮน ฮฟแฝฯฮต ฮธฮฌฮฝฮฑฯฮฟฯ ฮฟแฝฯฮต ฮถฯแฝด ฮฟแฝฯฮต แผฮณฮณฮตฮปฮฟฮน ฮฟแฝฯฮต แผฯฯฮฑแฝถ ฮฟแฝฯฮต แผฮฝฮตฯฯแฟถฯฮฑ ฮฟแฝฯฮต ฮผฮญฮปฮปฮฟฮฝฯฮฑ ฮฟแฝฯฮต ฮดฯ
ฮฝฮฌฮผฮตฮนฯ 8.39 ฮฟแฝฯฮต แฝฯฯฮผฮฑ ฮฟแฝฯฮต ฮฒฮฌฮธฮฟฯ ฮฟแฝฯฮต ฯฮนฯ ฮบฯฮฏฯฮนฯ แผฯฮญฯฮฑ ฮดฯ
ฮฝฮฎฯฮตฯฮฑฮน แผกฮผแพถฯ ฯฯฯฮฏฯฮฑฮน แผฯแฝธ ฯแฟฯ แผฮณฮฌฯฮทฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯแฟฯ แผฮฝ ฮงฯฮนฯฯแฟท แผธฮทฯฮฟแฟฆ ฯแฟท ฮบฯ
ฯฮฏแฟณ แผกฮผแฟถฮฝ.
10.4 ฯฮญฮปฮฟฯ ฮณแฝฐฯ ฮฝฯฮผฮฟฯ
ฮงฯฮนฯฯแฝธฯ ฮตแผฐฯ ฮดฮนฮบฮฑฮนฮฟฯฯฮฝฮทฮฝ ฯฮฑฮฝฯแฝถ ฯแฟท ฯฮนฯฯฮตฯฮฟฮฝฯฮน.' ' None | sup>
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,
1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. ' "1.21 Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. " '1.22 Professing themselves to be wise, they became fools, 1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26 For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27 Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28 Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31 without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32 who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.
6.2 May it never be! We who died to sin, how could we live in it any longer? ' "6.3 Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " '6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7 For he who has died has been freed from sin. 6.8 But if we died with Christ, we believe that we will also live with him; 6.9 knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10 For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11 Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. ' "
7.20 But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. " "
8.1 There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. " '8.2 For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. ' "8.3 For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; " '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.
8.13 For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live.
8.15 For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!"
8.16 The Spirit himself testifies with our spirit that we are children of God;
8.34 Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.
8.37 No, in all these things, we are more than conquerors through him who loved us. 8.38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 8.39 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
10.4 For Christ is the end of the law for righteousness to everyone who believes. ' ' None |
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88. New Testament, John, 1.4, 1.29, 1.32-1.33, 8.48, 10.20, 12.31, 13.26-13.27, 14.26-14.27, 15.26, 16.7, 16.13, 19.30 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Daemon โข Daimon(es) โข Demon โข Demon, demoniac, demons โข Demonic/evil/hostile powers โข Demons โข Demons, and Celsus โข Demons, and monotheism โข Demons, nature of โข Judas, as thirteenth demon โข Origen, on demons โข Spirit, characterizations as, angelic or daemonic being โข Spirit, characterizations as,, angelic or daemonic beings โข daimons โข demons, Judas as the thirteenth โข demons, demonic, evil spirits
Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 303; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 25, 179, 234, 332, 354; Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 257; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29, 37; Levison (2009), Filled with the Spirit, 229; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 36; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 52, 55, 57; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 125; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117, 279; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 154; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 205; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 30, 251
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1.4 แฝ ฮณฮญฮณฮฟฮฝฮตฮฝ แผฮฝ ฮฑแฝฯแฟท ฮถฯแฝด แผฆฮฝ, ฮบฮฑแฝถ แผก ฮถฯแฝด แผฆฮฝ ฯแฝธ ฯแฟถฯ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝยท
1.29 ฮคแฟ แผฯฮฑฯฯฮนฮฟฮฝ ฮฒฮปฮญฯฮตฮน ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แผฯฯฯฮผฮตฮฝฮฟฮฝ ฯฯแฝธฯ ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ ฮปฮญฮณฮตฮน แผผฮดฮต แฝ แผฮผฮฝแฝธฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แฝ ฮฑแผดฯฯฮฝ ฯแฝดฮฝ แผฮผฮฑฯฯฮฏฮฑฮฝ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
.
1.32 ฮฮฑแฝถ แผฮผฮฑฯฯฯฯฮทฯฮตฮฝ แผธฯฮฌฮฝฮทฯ ฮปฮญฮณฯฮฝ แฝ
ฯฮน ฮคฮตฮธฮญฮฑฮผฮฑฮน ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฮบฮฑฯฮฑฮฒฮฑแฟฮฝฮฟฮฝ แฝกฯ ฯฮตฯฮนฯฯฮตฯแฝฐฮฝ แผฮพ ฮฟแฝฯฮฑฮฝฮฟแฟฆ, ฮบฮฑแฝถ แผฮผฮตฮนฮฝฮตฮฝ แผฯสผ ฮฑแฝฯฯฮฝยท 1.33 ฮบแผฮณแฝผ ฮฟแฝฮบ แพฮดฮตฮนฮฝ ฮฑแฝฯฯฮฝ, แผฮปฮปสผ แฝ ฯฮญฮผฯฮฑฯ ฮผฮต ฮฒฮฑฯฯฮฏฮถฮตฮนฮฝ แผฮฝ แฝฮดฮฑฯฮน แผฮบฮตแฟฮฝฯฯ ฮผฮฟฮน ฮตแผถฯฮตฮฝ แผฯสผ แฝฮฝ แผฮฝ แผดฮดแฟฯ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฮบฮฑฯฮฑฮฒฮฑแฟฮฝฮฟฮฝ ฮบฮฑแฝถ ฮผฮญฮฝฮฟฮฝ แผฯสผ ฮฑแฝฯฯฮฝ, ฮฟแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฮฒฮฑฯฯฮฏฮถฯฮฝ แผฮฝ ฯฮฝฮตฯฮผฮฑฯฮน แผฮณฮฏแฟณยท
8.48 แผฯฮตฮบฯฮฏฮธฮทฯฮฑฮฝ ฮฟแผฑ แผธฮฟฯ
ฮดฮฑแฟฮฟฮน ฮบฮฑแฝถ ฮตแผถฯฮฑฮฝ ฮฑแฝฯแฟท ฮแฝ ฮบฮฑฮปแฟถฯ ฮปฮญฮณฮฟฮผฮตฮฝ แผกฮผฮตแฟฯ แฝ
ฯฮน ฮฃฮฑฮผฮฑฯฮตฮฏฯฮทฯ ฮตแผถ ฯแฝบ ฮบฮฑแฝถ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ แผฯฮตฮนฯ;
10.20 แผฮปฮตฮณฮฟฮฝ ฮดแฝฒ ฯฮฟฮปฮปฮฟแฝถ แผฮพ ฮฑแฝฯแฟถฮฝ ฮฮฑฮนฮผฯฮฝฮนฮฟฮฝ แผฯฮตฮน ฮบฮฑแฝถ ฮผฮฑฮฏฮฝฮตฯฮฑฮนยท ฯฮฏ ฮฑแฝฯฮฟแฟฆ แผฮบฮฟฯฮตฯฮต;
12.31 ฮฝแฟฆฮฝ ฮบฯฮฏฯฮนฯ แผฯฯแฝถฮฝ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
ฯฮฟฯฯฮฟฯ
, ฮฝแฟฆฮฝ แฝ แผฯฯฯฮฝ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
ฯฮฟฯฯฮฟฯ
แผฮบฮฒฮปฮทฮธฮฎฯฮตฯฮฑฮน แผฮพฯยท
13.26 แผฯฮฟฮบฯฮฏฮฝฮตฯฮฑฮน ฮฟแฝฮฝ แฝ แผธฮทฯฮฟแฟฆฯ แผฮบฮตแฟฮฝฯฯ แผฯฯฮนฮฝ แพง แผฮณแฝผ ฮฒฮฌฯฯ ฯแฝธ ฯฯฮผฮฏฮฟฮฝ ฮบฮฑแฝถ ฮดฯฯฯ ฮฑแฝฯแฟทยท ฮฒฮฌฯฮฑฯ ฮฟแฝฮฝ ฯแฝธ ฯฯฮผฮฏฮฟฮฝ ฮปฮฑฮผฮฒฮฌฮฝฮตฮน ฮบฮฑแฝถ ฮดฮฏฮดฯฯฮนฮฝ แผธฮฟฯฮดแพณ ฮฃฮฏฮผฯฮฝฮฟฯ แผธฯฮบฮฑฯฮนฯฯฮฟฯ
. 13.27 ฮบฮฑแฝถ ฮผฮตฯแฝฐ ฯแฝธ ฯฯฮผฮฏฮฟฮฝ ฯฯฯฮต ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮตแผฐฯ แผฮบฮตแฟฮฝฮฟฮฝ แฝ ฮฃฮฑฯฮฑฮฝแพถฯ. ฮปฮญฮณฮตฮน ฮฟแฝฮฝ ฮฑแฝฯแฟท แผธฮทฯฮฟแฟฆฯ แฝ ฯฮฟฮนฮตแฟฯ ฯฮฟฮฏฮทฯฮฟฮฝ ฯฮฌฯฮตฮนฮฟฮฝ.
14.26 แฝ ฮดแฝฒ ฯฮฑฯฮฌฮบฮปฮทฯฮฟฯ, ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ แฝ ฯฮญฮผฯฮตฮน แฝ ฯฮฑฯแฝดฯ แผฮฝ ฯแฟท แฝฮฝฯฮผฮฑฯฮฏ ฮผฮฟฯ
, แผฮบฮตแฟฮฝฮฟฯ แฝฮผแพถฯ ฮดฮนฮดฮฌฮพฮตฮน ฯฮฌฮฝฯฮฑ ฮบฮฑแฝถ แฝฯฮฟฮผฮฝฮฎฯฮตฮน แฝฮผแพถฯ ฯฮฌฮฝฯฮฑ แผ ฮตแผถฯฮฟฮฝ แฝฮผแฟฮฝ แผฮณฯ. 14.27 ฮแผฐฯฮฎฮฝฮทฮฝ แผฯฮฏฮทฮผฮน แฝฮผแฟฮฝ, ฮตแผฐฯฮฎฮฝฮทฮฝ ฯแฝดฮฝ แผฮผแฝดฮฝ ฮดฮฏฮดฯฮผฮน แฝฮผแฟฮฝยท ฮฟแฝ ฮบฮฑฮธแฝผฯ แฝ ฮบฯฯฮผฮฟฯ ฮดฮฏฮดฯฯฮนฮฝ แผฮณแฝผ ฮดฮฏฮดฯฮผฮน แฝฮผแฟฮฝ.
15.26 แฝฯฮฑฮฝ แผฮปฮธแฟ แฝ ฯฮฑฯฮฌฮบฮปฮทฯฮฟฯ แฝฮฝ แผฮณแฝผ ฯฮญฮผฯฯ แฝฮผแฟฮฝ ฯฮฑฯแฝฐ ฯฮฟแฟฆ ฯฮฑฯฯฯฯ, ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฟฯ แผฮปฮทฮธฮตฮฏฮฑฯ แฝ ฯฮฑฯแฝฐ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ แผฮบฯฮฟฯฮตฯฮตฯฮฑฮน, แผฮบฮตแฟฮฝฮฟฯ ฮผฮฑฯฯฯ
ฯฮฎฯฮตฮน ฯฮตฯแฝถ แผฮผฮฟแฟฆยท ฮบฮฑแฝถ แฝฮผฮตแฟฯ ฮดแฝฒ ฮผฮฑฯฯฯ
ฯฮตแฟฯฮต,
16.7 แผฮปฮปสผ แผฮณแฝผ ฯแฝดฮฝ แผฮปฮฎฮธฮตฮนฮฑฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ, ฯฯ
ฮผฯฮญฯฮตฮน แฝฮผแฟฮฝ แผตฮฝฮฑ แผฮณแฝผ แผฯฮญฮปฮธฯ. แผแฝฐฮฝ ฮณแฝฐฯ ฮผแฝด แผฯฮญฮปฮธฯ, แฝ ฯฮฑฯฮฌฮบฮปฮทฯฮฟฯ ฮฟแฝ ฮผแฝด แผฮปฮธแฟ ฯฯแฝธฯ แฝฮผแพถฯยท แผแฝฐฮฝ ฮดแฝฒ ฯฮฟฯฮตฯ
ฮธแฟถ, ฯฮญฮผฯฯ ฮฑแฝฯแฝธฮฝ ฯฯแฝธฯ แฝฮผแพถฯ.
16.13 แฝ
ฯฮฑฮฝ ฮดแฝฒ แผฮปฮธแฟ แผฮบฮตแฟฮฝฮฟฯ, ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฟฯ แผฮปฮทฮธฮตฮฏฮฑฯ, แฝฮดฮทฮณฮฎฯฮตฮน แฝฮผแพถฯ ฮตแผฐฯ ฯแฝดฮฝ แผฮปฮฎฮธฮตฮนฮฑฮฝ ฯแพถฯฮฑฮฝ, ฮฟแฝ ฮณแฝฐฯ ฮปฮฑฮปฮฎฯฮตฮน แผฯสผ แผฮฑฯ
ฯฮฟแฟฆ, แผฮปฮปสผ แฝ
ฯฮฑ แผฮบฮฟฯฮตฮน ฮปฮฑฮปฮฎฯฮตฮน, ฮบฮฑแฝถ ฯแฝฐ แผฯฯฯฮผฮตฮฝฮฑ แผฮฝฮฑฮณฮณฮตฮปฮตแฟ แฝฮผแฟฮฝ.
19.30 แฝ
ฯฮต ฮฟแฝฮฝ แผฮปฮฑฮฒฮตฮฝ ฯแฝธ แฝฮพฮฟฯ แฝ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ ฮคฮตฯฮญฮปฮตฯฯฮฑฮน, ฮบฮฑแฝถ ฮบฮปฮฏฮฝฮฑฯ ฯแฝดฮฝ ฮบฮตฯฮฑฮปแฝดฮฝ ฯฮฑฯฮญฮดฯฮบฮตฮฝ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ.'' None | sup>
1.4 In him was life, and the life was the light of men.
1.29 The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
1.32 John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. ' "1.33 I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' " 8.48 Then the Jews answered him, "Don\'t we say well that you are a Samaritan, and have a demon?"
10.20 Many of them said, "He has a demon, and is insane! Why do you listen to him?"
12.31 Now is the judgment of this world. Now the prince of this world will be cast out.
13.26 Jesus therefore answered, "It is he to whom I will give this piece of bread when I have dipped it." So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. 13.27 After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly."
14.26 But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. ' "14.27 Peace I leave with you. My peace I give to you; not as the world gives, give I to you. Don't let your heart be troubled, neither let it be fearful. " 15.26 "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. ' "
16.7 Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. " 16.13 However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming.
19.30 When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit. '' None |
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89. New Testament, Luke, 4.1-4.13, 4.31-4.41, 8.2, 8.26-8.39, 9.38-9.43, 10.17-10.20, 11.14-11.23, 22.3, 22.41 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Christ, and demons โข Daimon(es) โข Demon โข Demon(s), Demonology โข Demon, demoniac, demons โข Demonic โข Demonic possession โข Demonic, Affliction โข Demons โข Demons, Protection from โข Demons, Source of bad thoughts and emotions โข Demons, and Celsus โข Demons, and monotheism โข Demons, in rabbinic literature โข Demons, in the Babylonian Talmud โข Demons, nature of โข Evagrius of Pontus,, on demons โข Jesus, demons addressed by โข Judas, as thirteenth demon โข daimons โข daimons, โข demon โข demon (daimon) โข demon, demonic โข demons โข demons, โข demons, Judas as the thirteenth โข demons, and heretics โข demons, and prophecy โข demons, and talking back โข demons, capacities and methods of appearing to/in humans โข demons, categorization of โข demons, demonic, evil spirits โข demons, knowledge of Christ โข exorcism and demons, Apollonius โข exorcism and demons, Jesus โข exorcism and demons, ritual words โข healing and medicines, demons, as cause of sickness โข idolatry, as linked to fallen angels and demons โข miracles, angelic vs demonic โข syntax, in the Gospel of Judas, โdemonโ and โspirit,โ
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 249; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 223; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168, 198, 241; Dillon and Timotin (2015), Platonic Theories of Prayer, 63; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 178; Estes (2020), The Tree of Life, 259; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 354; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 185; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 197, 200; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 45; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 37; Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโs Prayer, 199; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 32, 36; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 119, 129, 173; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 58; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 125; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187; Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 45; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 136; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 154, 161; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 162, 205; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 178, 242, 251; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353; Stuckenbruck (2007), 1 Enoch 91-108, 387, 441; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 54, 68; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 140
sup>
4.1 แผธฮทฯฮฟแฟฆฯ ฮดแฝฒ ฯฮปฮฎฯฮทฯ ฯฮฝฮตฯฮผฮฑฯฮฟฯ แผฮณฮฏฮฟฯ
แฝฯฮญฯฯฯฮตฯฮตฮฝ แผฯแฝธ ฯฮฟแฟฆ แผธฮฟฯฮดฮฌฮฝฮฟฯ
, ฮบฮฑแฝถ แผคฮณฮตฯฮฟ แผฮฝ ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน แผฮฝ ฯแฟ แผฯฮฎฮผแฟณ 4.2 แผกฮผฮญฯฮฑฯ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ ฯฮตฮนฯฮฑฮถฯฮผฮตฮฝฮฟฯ แฝฯแฝธ ฯฮฟแฟฆ ฮดฮนฮฑฮฒฯฮปฮฟฯ
. ฮฮฑแฝถ ฮฟแฝฮบ แผฯฮฑฮณฮตฮฝ ฮฟแฝฮดแฝฒฮฝ แผฮฝ ฯฮฑแฟฯ แผกฮผฮญฯฮฑฮนฯ แผฮบฮตฮฏฮฝฮฑฮนฯ, ฮบฮฑแฝถ ฯฯ
ฮฝฯฮตฮปฮตฯฮธฮตฮนฯแฟถฮฝ ฮฑแฝฯแฟถฮฝ แผฯฮตฮฏฮฝฮฑฯฮตฮฝ. 4.3 ฮตแผถฯฮตฮฝ ฮดแฝฒ ฮฑแฝฯแฟท แฝ ฮดฮนฮฌฮฒฮฟฮปฮฟฯ ฮแผฐ ฯ
แผฑแฝธฯ ฮตแผถ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, ฮตแผฐฯแฝฒ ฯแฟท ฮปฮฏฮธแฟณ ฯฮฟฯฯแฟณ แผตฮฝฮฑ ฮณฮญฮฝฮทฯฮฑฮน แผฯฯฮฟฯ. 4.4 ฮบฮฑแฝถ แผฯฮตฮบฯฮฏฮธฮท ฯฯแฝธฯ ฮฑแฝฯแฝธฮฝ แฝ แผธฮทฯฮฟแฟฆฯ ฮฮญฮณฯฮฑฯฯฮฑฮน แฝ
ฯฮน ฮแฝฮบ แผฯสผ แผฯฯแฟณ ฮผฯฮฝแฟณ ฮถฮฎฯฮตฯฮฑฮน แฝ แผฮฝฮธฯฯฯฮฟฯ. 4.5 ฮฮฑแฝถ แผฮฝฮฑฮณฮฑฮณแฝผฮฝ ฮฑแฝฯแฝธฮฝ แผฮดฮตฮนฮพฮตฮฝ ฮฑแฝฯแฟท ฯฮฌฯฮฑฯ ฯแฝฐฯ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฯ ฯแฟฯ ฮฟแผฐฮบฮฟฯ
ฮผฮญฮฝฮทฯ แผฮฝ ฯฯฮนฮณฮผแฟ ฯฯฯฮฝฮฟฯ
ยท 4.6 ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท แฝ ฮดฮนฮฌฮฒฮฟฮปฮฟฯ ฮฃฮฟแฝถ ฮดฯฯฯ ฯแฝดฮฝ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ ฯฮฑฯฯฮทฮฝ แผ
ฯฮฑฯฮฑฮฝ ฮบฮฑแฝถ ฯแฝดฮฝ ฮดฯฮพฮฑฮฝ ฮฑแฝฯแฟถฮฝ, แฝ
ฯฮน แผฮผฮฟแฝถ ฯฮฑฯฮฑฮดฮญฮดฮฟฯฮฑฮน ฮบฮฑแฝถ แพง แผฮฝ ฮธฮญฮปฯ ฮดฮฏฮดฯฮผฮน ฮฑแฝฯฮฎฮฝยท 4.7 ฯแฝบ ฮฟแฝฮฝ แผแฝฐฮฝ ฯฯฮฟฯฮบฯ
ฮฝฮฎฯแฟฯ แผฮฝฯฯฮนฮฟฮฝ แผฮผฮฟแฟฆ, แผฯฯฮฑฮน ฯฮฟแฟฆ ฯแพถฯฮฑ. 4.8 ฮบฮฑแฝถ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ แฝ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท ฮฮญฮณฯฮฑฯฯฮฑฮน ฮฯฯฮนฮฟฮฝ ฯแฝธฮฝ ฮธฮตฯฮฝ ฯฮฟฯ
ฯฯฮฟฯฮบฯ
ฮฝฮฎฯฮตฮนฯ ฮบฮฑแฝถ ฮฑแฝฯแฟท ฮผฯฮฝแฟณ ฮปฮฑฯฯฮตฯฯฮตฮนฯ. 4.9 แผฌฮณฮฑฮณฮตฮฝ ฮดแฝฒ ฮฑแฝฯแฝธฮฝ ฮตแผฐฯ แผธฮตฯฮฟฯ
ฯฮฑฮปแฝดฮผ ฮบฮฑแฝถ แผฯฯฮทฯฮตฮฝ แผฯแฝถ ฯแฝธ ฯฯฮตฯฯฮณฮนฮฟฮฝ ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆ, ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท ฮแผฐ ฯ
แผฑแฝธฯ ฮตแผถ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, ฮฒฮฌฮปฮต ฯฮตฮฑฯ
ฯแฝธฮฝ แผฮฝฯฮตแฟฆฮธฮตฮฝ ฮบฮฌฯฯยท
4.10 ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณแฝฐฯ แฝ
ฯฮน ฯฮฟแฟฯ แผฮณฮณฮญฮปฮฟฮนฯ ฮฑแฝฯฮฟแฟฆ แผฮฝฯฮตฮปฮตแฟฯฮฑฮน ฯฮตฯแฝถ ฯฮฟแฟฆ ฯฮฟแฟฆ ฮดฮนฮฑฯฯ
ฮปฮฌฮพฮฑฮน ฯฮต,
4.11 ฮบฮฑแฝถ แฝ
ฯฮน แผฯแฝถ ฯฮตฮนฯแฟถฮฝ แผฯฮฟแฟฆฯฮฏฮฝ ฯฮต ฮผฮฎ ฯฮฟฯฮต ฯฯฮฟฯฮบฯฯแฟฯ ฯฯแฝธฯ ฮปฮฏฮธฮฟฮฝ ฯแฝธฮฝ ฯฯฮดฮฑ ฯฮฟฯ
.
4.12 ฮบฮฑแฝถ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท แฝ แผธฮทฯฮฟแฟฆฯ แฝ
ฯฮน ฮแผดฯฮทฯฮฑฮน
4.13 ฮแฝฮบ แผฮบฯฮตฮนฯฮฌฯฮตฮนฯ ฮฯฯฮนฮฟฮฝ ฯแฝธฮฝ ฮธฮตฯฮฝ ฯฮฟฯ
. ฮฮฑแฝถ ฯฯ
ฮฝฯฮตฮปฮญฯฮฑฯ ฯฮฌฮฝฯฮฑ ฯฮตฮนฯฮฑฯฮผแฝธฮฝ แฝ ฮดฮนฮฌฮฒฮฟฮปฮฟฯ แผฯฮญฯฯฮท แผฯสผ ฮฑแฝฯฮฟแฟฆ แผฯฯฮน ฮบฮฑฮนฯฮฟแฟฆ.
4.31 ฮฮฑแฝถ ฮบฮฑฯแฟฮปฮธฮตฮฝ ฮตแผฐฯ ฮฮฑฯฮฑฯฮฝฮฑฮฟแฝบฮผ ฯฯฮปฮนฮฝ ฯแฟฯ ฮฮฑฮปฮนฮปฮฑฮฏฮฑฯ. ฮฮฑแฝถ แผฆฮฝ ฮดฮนฮดฮฌฯฮบฯฮฝ ฮฑแฝฯฮฟแฝบฯ แผฮฝ ฯฮฟแฟฯ ฯฮฌฮฒฮฒฮฑฯฮนฮฝยท 4.32 ฮบฮฑแฝถ แผฮพฮตฯฮปฮฎฯฯฮฟฮฝฯฮฟ แผฯแฝถ ฯแฟ ฮดฮนฮดฮฑฯแฟ ฮฑแฝฯฮฟแฟฆ, แฝ
ฯฮน แผฮฝ แผฮพฮฟฯ
ฯฮฏแพณ แผฆฮฝ แฝ ฮปฯฮณฮฟฯ ฮฑแฝฯฮฟแฟฆ. 4.33 ฮบฮฑแฝถ แผฮฝ ฯแฟ ฯฯ
ฮฝฮฑฮณฯฮณแฟ แผฆฮฝ แผฮฝฮธฯฯฯฮฟฯ แผฯฯฮฝ ฯฮฝฮตแฟฆฮผฮฑ ฮดฮฑฮนฮผฮฟฮฝฮฏฮฟฯ
แผฮบฮฑฮธฮฌฯฯฮฟฯ
, ฮบฮฑแฝถ แผฮฝฮญฮบฯฮฑฮพฮตฮฝ ฯฯฮฝแฟ ฮผฮตฮณฮฌฮปแฟ 4.34 แผฮฑ, ฯฮฏ แผกฮผแฟฮฝ ฮบฮฑแฝถ ฯฮฟฮฏ, แผธฮทฯฮฟแฟฆ ฮฮฑฮถฮฑฯฮทฮฝฮญ; แผฆฮปฮธฮตฯ แผฯฮฟฮปฮญฯฮฑฮน แผกฮผแพถฯ; 4.35 ฮฟแผถฮดฮฌ ฯฮต ฯฮฏฯ ฮตแผถ, แฝ แผ
ฮณฮนฮฟฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ. ฮบฮฑแฝถ แผฯฮตฯฮฏฮผฮทฯฮตฮฝ ฮฑแฝฯแฟท แฝ แผธฮทฯฮฟแฟฆฯ ฮปฮญฮณฯฮฝ ฮฆฮนฮผฯฮธฮทฯฮน ฮบฮฑแฝถ แผฮพฮตฮปฮธฮต แผฯสผ ฮฑแฝฯฮฟแฟฆ. ฮบฮฑแฝถ แฟฅฮฏฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ ฮตแผฐฯ ฯแฝธ ฮผฮญฯฮฟฮฝ แผฮพแฟฮปฮธฮตฮฝ แผฯสผ ฮฑแฝฯฮฟแฟฆ ฮผฮทฮดแฝฒฮฝ ฮฒฮปฮฌฯฮฑฮฝ ฮฑแฝฯฯฮฝ. 4.36 ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ ฮธฮฌฮผฮฒฮฟฯ แผฯแฝถ ฯฮฌฮฝฯฮฑฯ, ฮบฮฑแฝถ ฯฯ
ฮฝฮตฮปฮฌฮปฮฟฯ
ฮฝ ฯฯแฝธฯ แผฮปฮปฮฎฮปฮฟฯ
ฯ ฮปฮญฮณฮฟฮฝฯฮตฯ ฮคฮฏฯ แฝ ฮปฯฮณฮฟฯ ฮฟแฝฯฮฟฯ แฝ
ฯฮน แผฮฝ แผฮพฮฟฯ
ฯฮฏแพณ ฮบฮฑแฝถ ฮดฯ
ฮฝฮฌฮผฮตฮน แผฯฮนฯฮฌฯฯฮตฮน ฯฮฟแฟฯ แผฮบฮฑฮธฮฌฯฯฮฟฮนฯ ฯฮฝฮตฯฮผฮฑฯฮนฮฝ, 4.37 ฮบฮฑแฝถ แผฮพฮญฯฯฮฟฮฝฯฮฑฮน; ฮฮฑแฝถ แผฮพฮตฯฮฟฯฮตฯฮตฯฮฟ แผฆฯฮฟฯ ฯฮตฯแฝถ ฮฑแฝฯฮฟแฟฆ ฮตแผฐฯ ฯฮฌฮฝฯฮฑ ฯฯฯฮฟฮฝ ฯแฟฯ ฯฮตฯฮนฯฯฯฮฟฯ
. 4.38 แผฮฝฮฑฯฯแฝฐฯ ฮดแฝฒ แผฯแฝธ ฯแฟฯ ฯฯ
ฮฝฮฑฮณฯฮณแฟฯ ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฮฟแผฐฮบฮฏฮฑฮฝ ฮฃฮฏฮผฯฮฝฮฟฯ. ฯฮตฮฝฮธฮตฯแฝฐ ฮดแฝฒ ฯฮฟแฟฆ ฮฃฮฏฮผฯฮฝฮฟฯ แผฆฮฝ ฯฯ
ฮฝฮตฯฮฟฮผฮญฮฝฮท ฯฯ
ฯฮตฯแฟท ฮผฮตฮณฮฌฮปแฟณ, ฮบฮฑแฝถ แผ ฯฯฯฮทฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฯฮตฯแฝถ ฮฑแฝฯแฟฯ. 4.39 ฮบฮฑแฝถ แผฯฮนฯฯแฝฐฯ แผฯฮฌฮฝฯ ฮฑแฝฯแฟฯ แผฯฮตฯฮฏฮผฮทฯฮตฮฝ ฯแฟท ฯฯ
ฯฮตฯแฟท, ฮบฮฑแฝถ แผฯแฟฮบฮตฮฝ ฮฑแฝฯฮฎฮฝยท ฯฮฑฯฮฑฯฯแฟฮผฮฑ ฮดแฝฒ แผฮฝฮฑฯฯแพถฯฮฑ ฮดฮนฮทฮบฯฮฝฮตฮน ฮฑแฝฯฮฟแฟฯ. 4.40 ฮฯฮฝฮฟฮฝฯฮฟฯ ฮดแฝฒ ฯฮฟแฟฆ แผกฮปฮฏฮฟฯ
แผ
ฯฮฑฮฝฯฮตฯ แฝ
ฯฮฟฮน ฮตแผถฯฮฟฮฝ แผฯฮธฮตฮฝฮฟแฟฆฮฝฯฮฑฯ ฮฝฯฯฮฟฮนฯ ฯฮฟฮนฮบฮฏฮปฮฑฮนฯ แผคฮณฮฑฮณฮฟฮฝ ฮฑแฝฯฮฟแฝบฯ ฯฯแฝธฯ ฮฑแฝฯฯฮฝยท แฝ ฮดแฝฒ แผฮฝแฝถ แผฮบฮฌฯฯแฟณ ฮฑแฝฯแฟถฮฝ ฯแฝฐฯ ฯฮตแฟฯฮฑฯ แผฯฮนฯฮนฮธฮตแฝถฯ แผฮธฮตฯฮฌฯฮตฯ
ฮตฮฝ ฮฑแฝฯฮฟฯฯ. 4.41 แผฮพฮฎฯฯฮตฯฮฟ ฮดแฝฒ ฮบฮฑแฝถ ฮดฮฑฮนฮผฯฮฝฮนฮฑ แผฯแฝธ ฯฮฟฮปฮปแฟถฮฝ, ฮบฯฮฌฮถฮฟฮฝฯฮฑ ฮบฮฑแฝถ ฮปฮญฮณฮฟฮฝฯฮฑ แฝ
ฯฮน ฮฃแฝบ ฮตแผถ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆยท ฮบฮฑแฝถ แผฯฮนฯฮนฮผแฟถฮฝ ฮฟแฝฮบ ฮตแผดฮฑ ฮฑแฝฯแฝฐ ฮปฮฑฮปฮตแฟฮฝ, แฝ
ฯฮน แพฮดฮตฮนฯฮฑฮฝ ฯแฝธฮฝ ฯฯฮนฯฯแฝธฮฝ ฮฑแฝฯแฝธฮฝ ฮตแผถฮฝฮฑฮน.
8.2 ฮบฮฑแฝถ ฮณฯ
ฮฝฮฑแฟฮบฮญฯ ฯฮนฮฝฮตฯ ฮฑแผณ แผฆฯฮฑฮฝ ฯฮตฮธฮตฯฮฑฯฮตฯ
ฮผฮญฮฝฮฑฮน แผฯแฝธ ฯฮฝฮตฯ
ฮผฮฌฯฯฮฝ ฯฮฟฮฝฮทฯแฟถฮฝ ฮบฮฑแฝถ แผฯฮธฮตฮฝฮตฮนแฟถฮฝ, ฮฮฑฯฮฏฮฑ แผก ฮบฮฑฮปฮฟฯ
ฮผฮญฮฝฮท ฮฮฑฮณฮดฮฑฮปฮทฮฝฮฎ, แผฯสผ แผงฯ ฮดฮฑฮนฮผฯฮฝฮนฮฑ แผฯฯแฝฐ แผฮพฮตฮปฮทฮปฯฮธฮตฮน,
8.26 ฮฮฑแฝถ ฮบฮฑฯฮญฯฮปฮตฯ
ฯฮฑฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฯฯฮฑฮฝ ฯแฟถฮฝ ฮฮตฯฮฑฯฮทฮฝแฟถฮฝ, แผฅฯฮนฯ แผฯฯแฝถฮฝ แผฮฝฯฮฏฯฮตฯฮฑ ฯแฟฯ ฮฮฑฮปฮนฮปฮฑฮฏฮฑฯ.
8.27 แผฮพฮตฮปฮธฯฮฝฯฮน ฮดแฝฒ ฮฑแฝฯแฟท แผฯแฝถ ฯแฝดฮฝ ฮณแฟฮฝ แฝฯฮฎฮฝฯฮทฯฮตฮฝ แผฮฝฮฎฯ ฯฮนฯ แผฮบ ฯแฟฯ ฯฯฮปฮตฯฯ แผฯฯฮฝ ฮดฮฑฮนฮผฯฮฝฮนฮฑยท ฮบฮฑแฝถ ฯฯฯฮฝแฟณ แผฑฮบฮฑฮฝแฟท ฮฟแฝฮบ แผฮฝฮตฮดฯฯฮฑฯฮฟ แผฑฮผฮฌฯฮนฮฟฮฝ, ฮบฮฑแฝถ แผฮฝ ฮฟแผฐฮบฮฏแพณ ฮฟแฝฮบ แผฮผฮตฮฝฮตฮฝ แผฮปฮปสผ แผฮฝ ฯฮฟแฟฯ ฮผฮฝฮฎฮผฮฑฯฮนฮฝ.
8.28 แผฐฮดแฝผฮฝ ฮดแฝฒ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แผฮฝฮฑฮบฯฮฌฮพฮฑฯ ฯฯฮฟฯฮญฯฮตฯฮตฮฝ ฮฑแฝฯแฟท ฮบฮฑแฝถ ฯฯฮฝแฟ ฮผฮตฮณฮฌฮปแฟ ฮตแผถฯฮตฮฝ ฮคฮฏ แผฮผฮฟแฝถ ฮบฮฑแฝถ ฯฮฟฮฏ, แผธฮทฯฮฟแฟฆ ฯ
แผฑแฝฒ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯฮฟแฟฆ แฝฯฮฏฯฯฮฟฯ
; ฮดฮญฮฟฮผฮฑฮฏ ฯฮฟฯ
, ฮผฮฎ ฮผฮต ฮฒฮฑฯฮฑฮฝฮฏฯแฟฯยท
8.29 ฯฮฑฯฮฎฮณฮณฮตฮปฮปฮตฮฝ ฮณแฝฐฯ ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน ฯแฟท แผฮบฮฑฮธฮฌฯฯแฟณ แผฮพฮตฮปฮธฮตแฟฮฝ แผฯแฝธ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
. ฯฮฟฮปฮปฮฟแฟฯ ฮณแฝฐฯ ฯฯฯฮฝฮฟฮนฯ ฯฯ
ฮฝฮทฯฯฮฌฮบฮตฮน ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ แผฮดฮตฯฮผฮตฯฮตฯฮฟ แผฮปฯฯฮตฯฮนฮฝ ฮบฮฑแฝถ ฯฮญฮดฮฑฮนฯ ฯฯ
ฮปฮฑฯฯฯฮผฮตฮฝฮฟฯ, ฮบฮฑแฝถ ฮดฮนฮฑฯฮฎฯฯฯฮฝ ฯแฝฐ ฮดฮตฯฮผแฝฐ แผ ฮปฮฑฯฮฝฮญฯฮฟ แผฯแฝธ ฯฮฟแฟฆ ฮดฮฑฮนฮผฮฟฮฝฮฏฮฟฯ
ฮตแผฐฯ ฯแฝฐฯ แผฯฮฎฮผฮฟฯ
ฯ. 8.30 แผฯฮทฯฯฯฮทฯฮตฮฝ ฮดแฝฒ ฮฑแฝฯแฝธฮฝ แฝ แผธฮทฯฮฟแฟฆฯ ฮคฮฏ ฯฮฟแฝถ แฝฮฝฮฟฮผฮฌ แผฯฯฮนฮฝ; แฝ ฮดแฝฒ ฮตแผถฯฮตฮฝ ฮฮตฮณฮนฯฮฝ, แฝ
ฯฮน ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮดฮฑฮนฮผฯฮฝฮนฮฑ ฯฮฟฮปฮปแฝฐ ฮตแผฐฯ ฮฑแฝฯฯฮฝ. 8.31 ฮบฮฑแฝถ ฯฮฑฯฮตฮบฮฌฮปฮฟฯ
ฮฝ ฮฑแฝฯแฝธฮฝ แผตฮฝฮฑ ฮผแฝด แผฯฮนฯฮฌฮพแฟ ฮฑแฝฯฮฟแฟฯ ฮตแผฐฯ ฯแฝดฮฝ แผฮฒฯ
ฯฯฮฟฮฝ แผฯฮตฮปฮธฮตแฟฮฝ. 8.32 แผฎฮฝ ฮดแฝฒ แผฮบฮตแฟ แผฮณฮญฮปฮท ฯฮฟฮฏฯฯฮฝ แผฑฮบฮฑฮฝแฟถฮฝ ฮฒฮฟฯฮบฮฟฮผฮญฮฝฮท แผฮฝ ฯแฟท แฝฯฮตฮนยท ฮบฮฑแฝถ ฯฮฑฯฮตฮบฮฌฮปฮตฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ แผตฮฝฮฑ แผฯฮนฯฯฮญฯแฟ ฮฑแฝฯฮฟแฟฯ ฮตแผฐฯ แผฮบฮตฮฏฮฝฮฟฯ
ฯ ฮตแผฐฯฮตฮปฮธฮตแฟฮฝยท ฮบฮฑแฝถ แผฯฮญฯฯฮตฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ. 8.33 แผฮพฮตฮปฮธฯฮฝฯฮฑ ฮดแฝฒ ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ แผฯแฝธ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ฮตแผฐฯแฟฮปฮธฮฟฮฝ ฮตแผฐฯ ฯฮฟแฝบฯ ฯฮฟฮฏฯฮฟฯ
ฯ, ฮบฮฑแฝถ แฝฅฯฮผฮทฯฮตฮฝ แผก แผฮณฮญฮปฮท ฮบฮฑฯแฝฐ ฯฮฟแฟฆ ฮบฯฮทฮผฮฝฮฟแฟฆ ฮตแผฐฯ ฯแฝดฮฝ ฮปฮฏฮผฮฝฮทฮฝ ฮบฮฑแฝถ แผฯฮตฯฮฝฮฏฮณฮท. 8.34 แผธฮดฯฮฝฯฮตฯ ฮดแฝฒ ฮฟแผฑ ฮฒฯฯฮบฮฟฮฝฯฮตฯ ฯแฝธ ฮณฮตฮณฮฟฮฝแฝธฯ แผฯฯ
ฮณฮฟฮฝ ฮบฮฑแฝถ แผฯฮฎฮณฮณฮตฮนฮปฮฑฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฯฮปฮนฮฝ ฮบฮฑแฝถ ฮตแผฐฯ ฯฮฟแฝบฯ แผฮณฯฮฟฯฯ. 8.35 แผฮพแฟฮปฮธฮฟฮฝ ฮดแฝฒ แผฐฮดฮตแฟฮฝ ฯแฝธ ฮณฮตฮณฮฟฮฝแฝธฯ ฮบฮฑแฝถ แผฆฮปฮธฮฑฮฝ ฯฯแฝธฯ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ, ฮบฮฑแฝถ ฮตแฝฯฮฑฮฝ ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฮฝ ฯแฝธฮฝ แผฮฝฮธฯฯฯฮฟฮฝ แผฯสผ ฮฟแฝ ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ แผฮพแฟฮปฮธฮตฮฝ แผฑฮผฮฑฯฮนฯฮผฮญฮฝฮฟฮฝ ฮบฮฑแฝถ ฯฯฯฯฮฟฮฝฮฟแฟฆฮฝฯฮฑ ฯฮฑฯแฝฐ ฯฮฟแฝบฯ ฯฯฮดฮฑฯ ฯฮฟแฟฆ แผธฮทฯฮฟแฟฆ, ฮบฮฑแฝถ แผฯฮฟฮฒฮฎฮธฮทฯฮฑฮฝ. 8.36 แผฯฮฎฮณฮณฮตฮนฮปฮฑฮฝ ฮดแฝฒ ฮฑแฝฯฮฟแฟฯ ฮฟแผฑ แผฐฮดฯฮฝฯฮตฯ ฯแฟถฯ แผฯฯฮธฮท แฝ ฮดฮฑฮนฮผฮฟฮฝฮนฯฮธฮตฮฏฯ. 8.37 ฮบฮฑแฝถ แผ ฯฯฯฮทฯฮตฮฝ ฮฑแฝฯแฝธฮฝ แผ
ฯฮฑฮฝ ฯแฝธ ฯฮปแฟฮธฮฟฯ ฯแฟฯ ฯฮตฯฮนฯฯฯฮฟฯ
ฯแฟถฮฝ ฮฮตฯฮฑฯฮทฮฝแฟถฮฝ แผฯฮตฮปฮธฮตแฟฮฝ แผฯสผ ฮฑแฝฯแฟถฮฝ, แฝ
ฯฮน ฯฯฮฒแฟณ ฮผฮตฮณฮฌฮปแฟณ ฯฯ
ฮฝฮตฮฏฯฮฟฮฝฯฮฟยท ฮฑแฝฯแฝธฯ ฮดแฝฒ แผฮผฮฒแฝฐฯ ฮตแผฐฯ ฯฮปฮฟแฟฮฟฮฝ แฝฯฮญฯฯฯฮตฯฮตฮฝ. 8.38 แผฮดฮตแฟฯฮฟ ฮดแฝฒ ฮฑแฝฯฮฟแฟฆ แฝ แผฮฝแฝดฯ แผฯสผ ฮฟแฝ แผฮพฮตฮปฮทฮปฯฮธฮตฮน ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ ฮตแผถฮฝฮฑฮน ฯแฝบฮฝ ฮฑแฝฯแฟทยท แผฯฮญฮปฯ
ฯฮตฮฝ ฮดแฝฒ ฮฑแฝฯแฝธฮฝ ฮปฮญฮณฯฮฝ 8.39 แฝฯฯฯฯฯฮตฯฮต ฮตแผฐฯ ฯแฝธฮฝ ฮฟแผถฮบฯฮฝ ฯฮฟฯ
, ฮบฮฑแฝถ ฮดฮนฮทฮณฮฟแฟฆ แฝ
ฯฮฑ ฯฮฟฮน แผฯฮฟฮฏฮทฯฮตฮฝ แฝ ฮธฮตฯฯ. ฮบฮฑแฝถ แผฯแฟฮปฮธฮตฮฝ ฮบฮฑฮธสผ แฝ
ฮปฮทฮฝ ฯแฝดฮฝ ฯฯฮปฮนฮฝ ฮบฮทฯฯฯฯฯฮฝ แฝ
ฯฮฑ แผฯฮฟฮฏฮทฯฮตฮฝ ฮฑแฝฯแฟท แฝ แผธฮทฯฮฟแฟฆฯ.
9.38 ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผฮฝแฝดฯ แผฯแฝธ ฯฮฟแฟฆ แฝฯฮปฮฟฯ
แผฮฒฯฮทฯฮตฮฝ ฮปฮญฮณฯฮฝ ฮฮนฮดฮฌฯฮบฮฑฮปฮต, ฮดฮญฮฟฮผฮฑฮฏ ฯฮฟฯ
แผฯฮนฮฒฮปฮญฯฮฑฮน แผฯแฝถ ฯแฝธฮฝ ฯ
แผฑฯฮฝ ฮผฮฟฯ
, แฝ
ฯฮน ฮผฮฟฮฝฮฟฮณฮตฮฝฮฎฯ ฮผฮฟฮฏ แผฯฯฮนฮฝ, 9.39 ฮบฮฑแฝถ แผฐฮดฮฟแฝบ ฯฮฝฮตแฟฆฮผฮฑ ฮปฮฑฮผฮฒฮฌฮฝฮตฮน ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ แผฮพฮญฯฮฝฮทฯ ฮบฯฮฌฮถฮตฮน, ฮบฮฑแฝถ ฯฯฮฑฯฮฌฯฯฮตฮน ฮฑแฝฯแฝธฮฝ ฮผฮตฯแฝฐ แผฯฯฮฟแฟฆ ฮบฮฑแฝถ ฮผฯฮปฮนฯ แผฯฮฟฯฯฯฮตแฟ แผฯสผ ฮฑแฝฯฮฟแฟฆ ฯฯ
ฮฝฯฯแฟฮฒฮฟฮฝ ฮฑแฝฯฯฮฝยท 9.40 ฮบฮฑแฝถ แผฮดฮตฮฎฮธฮทฮฝ ฯแฟถฮฝ ฮผฮฑฮธฮทฯแฟถฮฝ ฯฮฟฯ
แผตฮฝฮฑ แผฮบฮฒฮฌฮปฯฯฮนฮฝ ฮฑแฝฯฯ, ฮบฮฑแฝถ ฮฟแฝฮบ แผ ฮดฯ
ฮฝฮฎฮธฮทฯฮฑฮฝ. 9.41 แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮดแฝฒ แฝ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ แฝฎ ฮณฮตฮฝฮตแฝฐ แผฯฮนฯฯฮฟฯ ฮบฮฑแฝถ ฮดฮนฮตฯฯฯฮฑฮผฮผฮญฮฝฮท, แผฯฯ ฯฯฯฮต แผฯฮฟฮผฮฑฮน ฯฯแฝธฯ แฝฮผแพถฯ ฮบฮฑแฝถ แผฮฝฮญฮพฮฟฮผฮฑฮน แฝฮผแฟถฮฝ; ฯฯฮฟฯฮฌฮณฮฑฮณฮต แฝงฮดฮต ฯแฝธฮฝ ฯ
แผฑฯฮฝ ฯฮฟฯ
. 9.42 แผฯฮน ฮดแฝฒ ฯฯฮฟฯฮตฯฯฮฟฮผฮญฮฝฮฟฯ
ฮฑแฝฯฮฟแฟฆ แผฯฯฮทฮพฮตฮฝ ฮฑแฝฯแฝธฮฝ ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ ฮบฮฑแฝถ ฯฯ
ฮฝฮตฯฯฮฌฯฮฑฮพฮตฮฝยท แผฯฮตฯฮฏฮผฮทฯฮตฮฝ ฮดแฝฒ แฝ แผธฮทฯฮฟแฟฆฯ ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน ฯแฟท แผฮบฮฑฮธฮฌฯฯแฟณ, ฮบฮฑแฝถ แผฐฮฌฯฮฑฯฮฟ ฯแฝธฮฝ ฯฮฑแฟฮดฮฑ ฮบฮฑแฝถ แผฯฮญฮดฯฮบฮตฮฝ ฮฑแฝฯแฝธฮฝ ฯแฟท ฯฮฑฯฯแฝถ ฮฑแฝฯฮฟแฟฆ. 9.43 แผฮพฮตฯฮปฮฎฯฯฮฟฮฝฯฮฟ ฮดแฝฒ ฯฮฌฮฝฯฮตฯ แผฯแฝถ ฯแฟ ฮผฮตฮณฮฑฮปฮตฮนฯฯฮทฯฮน ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ. ฮ ฮฌฮฝฯฯฮฝ ฮดแฝฒ ฮธฮฑฯ
ฮผฮฑฮถฯฮฝฯฯฮฝ แผฯแฝถ ฯแพถฯฮนฮฝ ฮฟแผทฯ แผฯฮฟฮฏฮตฮน ฮตแผถฯฮตฮฝ ฯฯแฝธฯ ฯฮฟแฝบฯ ฮผฮฑฮธฮทฯแฝฐฯ ฮฑแฝฯฮฟแฟฆ
10.17 แฝฯฮญฯฯฯฮตฯฮฑฮฝ ฮดแฝฒ ฮฟแผฑ แผฮฒฮดฮฟฮผฮฎฮบฮฟฮฝฯฮฑ ฮดฯฮฟ ฮผฮตฯแฝฐ ฯฮฑฯแพถฯ ฮปฮญฮณฮฟฮฝฯฮตฯ ฮฯฯฮนฮต, ฮบฮฑแฝถ ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ แฝฯฮฟฯฮฌฯฯฮตฯฮฑฮน แผกฮผแฟฮฝ แผฮฝ ฯแฟท แฝฮฝฯฮผฮฑฯฮฏ ฯฮฟฯ
. 10.18 ฮตแผถฯฮตฮฝ ฮดแฝฒ ฮฑแฝฯฮฟแฟฯ แผฮธฮตฯฯฮฟฯ
ฮฝ ฯแฝธฮฝ ฮฃฮฑฯฮฑฮฝแพถฮฝ แฝกฯ แผฯฯฯฮฑฯแฝดฮฝ แผฮบ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฯฮตฯฯฮฝฯฮฑ. 10.19 แผฐฮดฮฟแฝบ ฮดฮญฮดฯฮบฮฑ แฝฮผแฟฮฝ ฯแฝดฮฝ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ ฯฮฟแฟฆ ฯฮฑฯฮตแฟฮฝ แผฯฮฌฮฝฯ แฝฯฮตฯฮฝ ฮบฮฑแฝถ ฯฮบฮฟฯฯฮฏฯฮฝ, ฮบฮฑแฝถ แผฯแฝถ ฯแพถฯฮฑฮฝ ฯแฝดฮฝ ฮดฯฮฝฮฑฮผฮนฮฝ ฯฮฟแฟฆ แผฯฮธฯฮฟแฟฆ, ฮบฮฑแฝถ ฮฟแฝฮดแฝฒฮฝ แฝฮผแพถฯ ฮฟแฝ ฮผแฝด แผฮดฮนฮบฮฎฯฮตฮน. 10.20 ฯฮปแฝดฮฝ แผฮฝ ฯฮฟฯฯแฟณ ฮผแฝด ฯฮฑฮฏฯฮตฯฮต แฝ
ฯฮน ฯแฝฐ ฯฮฝฮตฯฮผฮฑฯฮฑ แฝฮผแฟฮฝ แฝฯฮฟฯฮฌฯฯฮตฯฮฑฮน, ฯฮฑฮฏฯฮตฯฮต ฮดแฝฒ แฝ
ฯฮน ฯแฝฐ แฝฮฝฯฮผฮฑฯฮฑ แฝฮผแฟถฮฝ แผฮฝฮณฮญฮณฯฮฑฯฯฮฑฮน แผฮฝ ฯฮฟแฟฯ ฮฟแฝฯฮฑฮฝฮฟแฟฯ.
11.14 ฮฮฑแฝถ แผฆฮฝ แผฮบฮฒฮฌฮปฮปฯฮฝ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ ฮบฯฯฯฮฝยท แผฮณฮญฮฝฮตฯฮฟ ฮดแฝฒ ฯฮฟแฟฆ ฮดฮฑฮนฮผฮฟฮฝฮฏฮฟฯ
แผฮพฮตฮปฮธฯฮฝฯฮฟฯ แผฮปฮฌฮปฮทฯฮตฮฝ แฝ ฮบฯฯฯฯ. ฮฮฑแฝถ แผฮธฮฑฯฮผฮฑฯฮฑฮฝ ฮฟแผฑ แฝฯฮปฮฟฮนยท 11.15 ฯฮนฮฝแฝฒฯ ฮดแฝฒ แผฮพ ฮฑแฝฯแฟถฮฝ ฮตแผถฯฮฑฮฝ แผฮฝ ฮฮตฮตฮถฮตฮฒฮฟแฝบฮป ฯแฟท แผฯฯฮฟฮฝฯฮน ฯแฟถฮฝ ฮดฮฑฮนฮผฮฟฮฝฮฏฯฮฝ แผฮบฮฒฮฌฮปฮปฮตฮน ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑยท 11.16 แผฯฮตฯฮฟฮน ฮดแฝฒ ฯฮตฮนฯฮฌฮถฮฟฮฝฯฮตฯ ฯฮทฮผฮตแฟฮฟฮฝ แผฮพ ฮฟแฝฯฮฑฮฝฮฟแฟฆ แผฮถฮฎฯฮฟฯ
ฮฝ ฯฮฑฯสผ ฮฑแฝฯฮฟแฟฆ. 11.17 ฮฑแฝฯแฝธฯ ฮดแฝฒ ฮตแผฐฮดแฝผฯ ฮฑแฝฯแฟถฮฝ ฯแฝฐ ฮดฮนฮฑฮฝฮฟฮฎฮผฮฑฯฮฑ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮ แพถฯฮฑ ฮฒฮฑฯฮนฮปฮตฮฏฮฑ แผฯสผ แผฮฑฯ
ฯแฝดฮฝ ฮดฮนฮฑฮผฮตฯฮนฯฮธฮตแฟฯฮฑ แผฯฮทฮผฮฟแฟฆฯฮฑฮน, ฮบฮฑแฝถ ฮฟแผถฮบฮฟฯ แผฯแฝถ ฮฟแผถฮบฮฟฮฝ ฯฮฏฯฯฮตฮน. 11.18 ฮตแผฐ ฮดแฝฒ ฮบฮฑแฝถ แฝ ฮฃฮฑฯฮฑฮฝแพถฯ แผฯสผ แผฮฑฯ
ฯแฝธฮฝ ฮดฮนฮตฮผฮตฯฮฏฯฮธฮท, ฯแฟถฯ ฯฯฮฑฮธฮฎฯฮตฯฮฑฮน แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฮฑแฝฯฮฟแฟฆ; แฝ
ฯฮน ฮปฮญฮณฮตฯฮต แผฮฝ ฮฮตฮตฮถฮตฮฒฮฟแฝบฮป แผฮบฮฒฮฌฮปฮปฮตฮนฮฝ ฮผฮต ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ. 11.19 ฮตแผฐ ฮดแฝฒ แผฮณแฝผ แผฮฝ ฮฮตฮตฮถฮตฮฒฮฟแฝบฮป แผฮบฮฒฮฌฮปฮปฯ ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ, ฮฟแผฑ ฯ
แผฑฮฟแฝถ แฝฮผแฟถฮฝ แผฮฝ ฯฮฏฮฝฮน แผฮบฮฒฮฌฮปฮปฮฟฯ
ฯฮนฮฝ; ฮดฮนแฝฐ ฯฮฟแฟฆฯฮฟ ฮฑแฝฯฮฟแฝถ แฝฮผแฟถฮฝ ฮบฯฮนฯฮฑแฝถ แผฯฮฟฮฝฯฮฑฮน. 11.20 ฮตแผฐ ฮดแฝฒ แผฮฝ ฮดฮฑฮบฯฯฮปแฟณ ฮธฮตฮฟแฟฆ แผฮณแฝผ แผฮบฮฒฮฌฮปฮปฯ ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ, แผฯฮฑ แผฯฮธฮฑฯฮตฮฝ แผฯสผ แฝฮผแพถฯ แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ. 11.21 แฝ
ฯฮฑฮฝ แฝ แผฐฯฯฯ
ฯแฝธฯ ฮบฮฑฮธฯฯฮปฮนฯฮผฮญฮฝฮฟฯ ฯฯ
ฮปฮฌฯฯแฟ ฯแฝดฮฝ แผฮฑฯ
ฯฮฟแฟฆ ฮฑแฝฮปฮฎฮฝ, แผฮฝ ฮตแผฐฯฮฎฮฝแฟ แผฯฯแฝถฮฝ ฯแฝฐ แฝฯฮฌฯฯฮฟฮฝฯฮฑ ฮฑแฝฯฮฟแฟฆยท 11.22 แผฯแฝฐฮฝ ฮดแฝฒ แผฐฯฯฯ
ฯฯฯฮตฯฮฟฯ ฮฑแฝฯฮฟแฟฆ แผฯฮตฮปฮธแฝผฮฝ ฮฝฮนฮบฮฎฯแฟ ฮฑแฝฯฯฮฝ, ฯแฝดฮฝ ฯฮฑฮฝฮฟฯฮปฮฏฮฑฮฝ ฮฑแฝฯฮฟแฟฆ ฮฑแผดฯฮตฮน แผฯสผ แพ แผฯฮตฯฮฟฮฏฮธฮตฮน, ฮบฮฑแฝถ ฯแฝฐ ฯฮบแฟฆฮปฮฑ ฮฑแฝฯฮฟแฟฆ ฮดฮนฮฑฮดฮฏฮดฯฯฮนฮฝ. 11.23 แฝ ฮผแฝด แฝขฮฝ ฮผฮตฯสผ แผฮผฮฟแฟฆ ฮบฮฑฯสผ แผฮผฮฟแฟฆ แผฯฯฮฏฮฝ, ฮบฮฑแฝถ แฝ ฮผแฝด ฯฯ
ฮฝฮฌฮณฯฮฝ ฮผฮตฯสผ แผฮผฮฟแฟฆ ฯฮบฮฟฯฯฮฏฮถฮตฮน.
22.3 ฮแผฐฯแฟฮปฮธฮตฮฝ ฮดแฝฒ ฮฃฮฑฯฮฑฮฝแพถฯ ฮตแผฐฯ แผธฮฟฯฮดฮฑฮฝ ฯแฝธฮฝ ฮบฮฑฮปฮฟฯฮผฮตฮฝฮฟฮฝ แผธฯฮบฮฑฯฮนฯฯฮทฮฝ, แฝฮฝฯฮฑ แผฮบ ฯฮฟแฟฆ แผฯฮนฮธฮผฮฟแฟฆ ฯแฟถฮฝ ฮดฯฮดฮตฮบฮฑยท
22.41 ฮบฮฑแฝถ ฮฑแฝฯแฝธฯ แผฯฮตฯฯฮฌฯฮธฮท แผฯสผ ฮฑแฝฯแฟถฮฝ แฝกฯฮตแฝถ ฮปฮฏฮธฮฟฯ
ฮฒฮฟฮปฮฎฮฝ, ฮบฮฑแฝถ ฮธฮตแฝถฯ ฯแฝฐ ฮณฯฮฝฮฑฯฮฑ ฯฯฮฟฯฮทฯฯฮตฯฮฟ ฮปฮญฮณฯฮฝ ฮ ฮฌฯฮตฯ,'' None | sup>
4.1 Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2 for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3 The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4 Jesus answered him, saying, "It is written, \'Man shall not live by bread alone, but by every word of God.\'" 4.5 The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6 The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7 If you therefore will worship before me, it will all be yours." 4.8 Jesus answered him, "Get behind me Satan! For it is written, \'You shall worship the Lord your God, and him only shall you serve.\'" 4.9 He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, ' "
4.10 for it is written, 'He will give his angels charge concerning you, to guard you;' " 4.11 and, \'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.\'"
4.12 Jesus answering, said to him, "It has been said, \'You shall not tempt the Lord your God.\'"
4.13 When the devil had completed every temptation, he departed from him until another time.
4.31 He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day, 4.32 and they were astonished at his teaching, for his word was with authority. 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.
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;
8.26 They arrived at the country of the Gadarenes, which is opposite Galilee. ' "
8.27 When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. " 8.28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don\'t torment me!"
8.29 For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30 Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31 They begged him that he would not command them to go into the abyss. 8.32 Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33 The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34 When those who fed them saw what had happened, they fled, and told it in the city and in the country. ' "8.35 People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. " '8.36 Those who saw it told them how he who had been possessed by demons was healed. 8.37 All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38 But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying, 8.39 "Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him.
9.38 Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39 Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40 I begged your disciples to cast it out, and they couldn\'t." 9.41 Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here." 9.42 While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43 They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples,
10.17 The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!" 10.18 He said to them, "I saw Satan having fallen like lightning from heaven. 10.19 Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.20 Nevertheless, don\'t rejoice in this, that the spirits are subject to you, but rejoice that your names are written in 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. 11.21 "When the strong man, fully armed, guards his own dwelling, his goods are safe. 11.22 But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils. 11.23 "He that is not with me is against me. He who doesn\'t gather with me scatters.
22.3 Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve. ' "
22.41 He was withdrawn from them about a stone's throw, and he knelt down and prayed, "' None |
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90. New Testament, Mark, 1.11-1.13, 1.21-1.28, 1.32-1.35, 1.38-1.39, 3.11, 3.22-3.30, 4.35-4.41, 5.1-5.20, 5.25-5.34, 6.5, 6.45-6.52, 7.24-7.30, 9.7-9.8, 9.14-9.29, 10.52, 11.23-11.24, 14.33, 14.35-14.36, 15.21, 16.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Christ, and demons โข Demon โข Demon / Daimon โข Demon(s), Demonology โข Demon, demoniac, demons โข Demonic โข Demons โข Demons, Source of bad thoughts and emotions โข Demons, in rabbinic literature โข Demons, in the Babylonian Talmud โข Jesus, demons addressed by โข Origen, Church Father, Bad thoughts sometimes suggested by demons, sometimes natural โข Spirit, characterizations as,, angelic or daemonic beings โข daemons, โข daimons โข daimons, โข demon (daimon) โข demon, demonic โข demons โข demons, โข demons, and heretics โข demons, and prophecy โข demons, capacities and methods of appearing to/in humans โข demons, demonic, evil spirits โข demons, knowledge of Christ โข demons/demonology โข exorcism and demons, Apollonius โข exorcism and demons, Euthymius โข exorcism and demons, Jesus โข exorcism and demons, ritual words โข idolatry, as linked to fallen angels and demons โข miracles, angelic vs demonic
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 248, 249, 250, 262, 263; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 78, 168, 198, 241; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 301, 306; Dillon and Timotin (2015), Platonic Theories of Prayer, 63; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 178; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 249; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349, 353; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 185; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 204; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, 196, 200; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 37; Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโs Prayer, 199, 200; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 180; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 32, 36; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 119, 129, 164, 173; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 58; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 237; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 161; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 162, 205; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 350, 353; Stuckenbruck (2007), 1 Enoch 91-108, 387; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 64; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 18, 53, 54, 55, 61, 62, 63, 64, 65, 66, 67, 68; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 140
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1.11 ฮบฮฑแฝถ ฯฯฮฝแฝด แผฮณฮญฮฝฮตฯฮฟ แผฮบ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ ฮฃแฝบ ฮตแผถ แฝ ฯ
แผฑฯฯ ฮผฮฟฯ
แฝ แผฮณฮฑฯฮทฯฯฯ, แผฮฝ ฯฮฟแฝถ ฮตแฝฮดฯฮบฮทฯฮฑ. 1.12 ฮฮฑแฝถ ฮตแฝฮธแฝบฯ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฮฑแฝฯแฝธฮฝ แผฮบฮฒฮฌฮปฮปฮตฮน ฮตแผฐฯ ฯแฝดฮฝ แผฯฮทฮผฮฟฮฝ. 1.13 ฮบฮฑแฝถ แผฆฮฝ แผฮฝ ฯแฟ แผฯฮฎฮผแฟณ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ แผกฮผฮญฯฮฑฯ ฯฮตฮนฯฮฑฮถฯฮผฮตฮฝฮฟฯ แฝฯแฝธ ฯฮฟแฟฆ ฮฃฮฑฯฮฑฮฝแพถ, ฮบฮฑแฝถ แผฆฮฝ ฮผฮตฯแฝฐ ฯแฟถฮฝ ฮธฮทฯฮฏฯฮฝ, ฮบฮฑแฝถ ฮฟแผฑ แผฮณฮณฮตฮปฮฟฮน ฮดฮนฮทฮบฯฮฝฮฟฯ
ฮฝ ฮฑแฝฯแฟท.
1.21 ฮฮฑแฝถ ฮตแผฐฯฯฮฟฯฮตฯฮฟฮฝฯฮฑฮน ฮตแผฐฯ ฮฮฑฯฮฑฯฮฝฮฑฮฟฯฮผ. ฮฮฑแฝถ ฮตแฝฮธแฝบฯ ฯฮฟแฟฯ ฯฮฌฮฒฮฒฮฑฯฮนฮฝ ฮตแผฐฯฮตฮปฮธแฝผฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฯ
ฮฝฮฑฮณฯฮณแฝดฮฝ แผฮดฮฏฮดฮฑฯฮบฮตฮฝ. 1.22 ฮบฮฑแฝถ แผฮพฮตฯฮปฮฎฯฯฮฟฮฝฯฮฟ แผฯแฝถ ฯแฟ ฮดฮนฮดฮฑฯแฟ ฮฑแฝฯฮฟแฟฆ, แผฆฮฝ ฮณแฝฐฯ ฮดฮนฮดฮฌฯฮบฯฮฝ ฮฑแฝฯฮฟแฝบฯ แฝกฯ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ แผฯฯฮฝ ฮบฮฑแฝถ ฮฟแฝฯ แฝกฯ ฮฟแผฑ ฮณฯฮฑฮผฮผฮฑฯฮตแฟฯ. 1.23 ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ แผฆฮฝ แผฮฝ ฯแฟ ฯฯ
ฮฝฮฑฮณฯฮณแฟ ฮฑแฝฯแฟถฮฝ แผฮฝฮธฯฯฯฮฟฯ แผฮฝ ฯฮฝฮตฯฮผฮฑฯฮน แผฮบฮฑฮธฮฌฯฯแฟณ, ฮบฮฑแฝถ แผฮฝฮญฮบฯฮฑฮพฮตฮฝ 1.24 ฮปฮญฮณฯฮฝ ฮคฮฏ แผกฮผแฟฮฝ ฮบฮฑแฝถ ฯฮฟฮฏ, แผธฮทฯฮฟแฟฆ ฮฮฑฮถฮฑฯฮทฮฝฮญ; แผฆฮปฮธฮตฯ แผฯฮฟฮปฮญฯฮฑฮน แผกฮผแพถฯ; ฮฟแผถฮดฮฌ ฯฮต ฯฮฏฯ ฮตแผถ, แฝ แผ
ฮณฮนฮฟฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ. 1.25 ฮบฮฑแฝถ แผฯฮตฯฮฏฮผฮทฯฮตฮฝ ฮฑแฝฯแฟท แฝ แผธฮทฯฮฟแฟฆฯ ฮปฮญฮณฯฮฝ ฮฆฮนฮผฯฮธฮทฯฮน ฮบฮฑแฝถ แผฮพฮตฮปฮธฮต แผฮพ ฮฑแฝฯฮฟแฟฆ. 1.26 ฮบฮฑแฝถ ฯฯฮฑฯฮฌฮพฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผฮบฮฌฮธฮฑฯฯฮฟฮฝ ฮบฮฑแฝถ ฯฯฮฝแฟฯฮฑฮฝ ฯฯฮฝแฟ ฮผฮตฮณฮฌฮปแฟ แผฮพแฟฮปฮธฮตฮฝ แผฮพ ฮฑแฝฯฮฟแฟฆ. ฮบฮฑแฝถ แผฮธฮฑฮผฮฒฮฎฮธฮทฯฮฑฮฝ แผ
ฯฮฑฮฝฯฮตฯ, 1.27 แฝฅฯฯฮต ฯฯ
ฮฝฮถฮทฯฮตแฟฮฝ ฮฑแฝฯฮฟแฝบฯ ฮปฮญฮณฮฟฮฝฯฮฑฯ ฮคฮฏ แผฯฯฮนฮฝ ฯฮฟแฟฆฯฮฟ; ฮดฮนฮดฮฑฯแฝด ฮบฮฑฮนฮฝฮฎยท ฮบฮฑฯสผ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ ฮบฮฑแฝถ ฯฮฟแฟฯ ฯฮฝฮตฯฮผฮฑฯฮน ฯฮฟแฟฯ แผฮบฮฑฮธฮฌฯฯฮฟฮนฯ แผฯฮนฯฮฌฯฯฮตฮน, ฮบฮฑแฝถ แฝฯฮฑฮบฮฟฯฮฟฯ
ฯฮนฮฝ ฮฑแฝฯแฟท. 1.28 ฮฮฑแฝถ แผฮพแฟฮปฮธฮตฮฝ แผก แผฮบฮฟแฝด ฮฑแฝฯฮฟแฟฆ ฮตแฝฮธแฝบฯ ฯฮฑฮฝฯฮฑฯฮฟแฟฆ ฮตแผฐฯ แฝ
ฮปฮทฮฝ ฯฮทฮฝ ฯฮตฯฮฏฯฯฯฮฟฮฝ ฯแฟฯ ฮฮฑฮปฮนฮปฮฑฮฏฮฑฯ.
1.32 แฝฯฮฏฮฑฯ ฮดแฝฒ ฮณฮตฮฝฮฟฮผฮญฮฝฮทฯ, แฝ
ฯฮต แผฮดฯ
ฯฮตฮฝ แฝ แผฅฮปฮนฮฟฯ, แผฯฮตฯฮฟฮฝ ฯฯแฝธฯ ฮฑแฝฯแฝธฮฝ ฯฮฌฮฝฯฮฑฯ ฯฮฟแฝบฯ ฮบฮฑฮบแฟถฯ แผฯฮฟฮฝฯฮฑฯ ฮบฮฑแฝถ ฯฮฟแฝบฯ ฮดฮฑฮนฮผฮฟฮฝฮนฮถฮฟฮผฮญฮฝฮฟฯ
ฯยท 1.33 ฮบฮฑแฝถ แผฆฮฝ แฝ
ฮปฮท แผก ฯฯฮปฮนฯ แผฯฮนฯฯ
ฮฝฮทฮณฮผฮญฮฝฮท ฯฯแฝธฯ ฯแฝดฮฝ ฮธฯฯฮฑฮฝ. 1.34 ฮบฮฑแฝถ แผฮธฮตฯฮฌฯฮตฯ
ฯฮตฮฝ ฯฮฟฮปฮปฮฟแฝบฯ ฮบฮฑฮบแฟถฯ แผฯฮฟฮฝฯฮฑฯ ฯฮฟฮนฮบฮฏฮปฮฑฮนฯ ฮฝฯฯฮฟฮนฯ, ฮบฮฑแฝถ ฮดฮฑฮนฮผฯฮฝฮนฮฑ ฯฮฟฮปฮปแฝฐ แผฮพฮญฮฒฮฑฮปฮตฮฝ, ฮบฮฑแฝถ ฮฟแฝฮบ แผคฯฮนฮตฮฝ ฮปฮฑฮปฮตแฟฮฝ ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ, แฝ
ฯฮน แพฮดฮตฮนฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฮงฯฮนฯฯแฝธฮฝ ฮตแผถฮฝฮฑฮน. 1.35 ฮฮฑแฝถ ฯฯฯแฝถ แผฮฝฮฝฯ
ฯฮฑ ฮปฮฏฮฑฮฝ แผฮฝฮฑฯฯแฝฐฯ แผฮพแฟฮปฮธฮตฮฝ ฮบฮฑแฝถ แผฯแฟฮปฮธฮตฮฝ ฮตแผฐฯ แผฯฮทฮผฮฟฮฝ ฯฯฯฮฟฮฝ ฮบแผฮบฮตแฟ ฯฯฮฟฯฮทฯฯฮตฯฮฟ.
1.38 ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯฮฟแฟฯ แผฮณฯฮผฮตฮฝ แผฮปฮปฮฑฯฮฟแฟฆ ฮตแผฐฯ ฯแฝฐฯ แผฯฮฟฮผฮญฮฝฮฑฯ ฮบฯฮผฮฟฯฯฮปฮตฮนฯ, แผตฮฝฮฑ ฮบฮฑแฝถ แผฮบฮตแฟ ฮบฮทฯฯฮพฯ, ฮตแผฐฯ ฯฮฟแฟฆฯฮฟ ฮณแฝฐฯ แผฮพแฟฮปฮธฮฟฮฝ. 1.39 ฮบฮฑแฝถ แผฆฮปฮธฮตฮฝ ฮบฮทฯฯฯฯฯฮฝ ฮตแผฐฯ ฯแฝฐฯ ฯฯ
ฮฝฮฑฮณฯฮณแฝฐฯ ฮฑแฝฯแฟถฮฝ ฮตแผฐฯ แฝ
ฮปฮทฮฝ ฯแฝดฮฝ ฮฮฑฮปฮนฮปฮฑฮฏฮฑฮฝ ฮบฮฑแฝถ ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ แผฮบฮฒฮฌฮปฮปฯฮฝ.
3.11 ฮบฮฑแฝถ ฯแฝฐ ฯฮฝฮตฯฮผฮฑฯฮฑ ฯแฝฐ แผฮบฮฌฮธฮฑฯฯฮฑ, แฝ
ฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ แผฮธฮตฯฯฮฟฯ
ฮฝ, ฯฯฮฟฯฮญฯฮนฯฯฮฟฮฝ ฮฑแฝฯแฟท ฮบฮฑแฝถ แผฮบฯฮฑฮถฮฟฮฝ ฮปฮญฮณฮฟฮฝฯฮฑ แฝ
ฯฮน ฮฃแฝบ ฮตแผถ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ.
3.22 ฮบฮฑแฝถ ฮฟแผฑ ฮณฯฮฑฮผฮผฮฑฯฮตแฟฯ ฮฟแผฑ แผฯแฝธ แผธฮตฯฮฟฯฮฟฮปฯฮผฯฮฝ ฮบฮฑฯฮฑฮฒฮฌฮฝฯฮตฯ แผฮปฮตฮณฮฟฮฝ แฝ
ฯฮน ฮฮตฮตฮถฮตฮฒฮฟแฝบฮป แผฯฮตฮน, ฮบฮฑแฝถ แฝ
ฯฮน แผฮฝ ฯแฟท แผฯฯฮฟฮฝฯฮน ฯแฟถฮฝ ฮดฮฑฮนฮผฮฟฮฝฮฏฯฮฝ แผฮบฮฒฮฌฮปฮปฮตฮน ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ. 3.23 ฮบฮฑแฝถ ฯฯฮฟฯฮบฮฑฮปฮตฯฮฌฮผฮตฮฝฮฟฯ ฮฑแฝฯฮฟแฝบฯ แผฮฝ ฯฮฑฯฮฑฮฒฮฟฮปฮฑแฟฯ แผฮปฮตฮณฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮ แฟถฯ ฮดฯฮฝฮฑฯฮฑฮน ฮฃฮฑฯฮฑฮฝแพถฯ ฮฃฮฑฯฮฑฮฝแพถฮฝ แผฮบฮฒฮฌฮปฮปฮตฮนฮฝ; 3.24 ฮบฮฑแฝถ แผแฝฐฮฝ ฮฒฮฑฯฮนฮปฮตฮฏฮฑ แผฯสผ แผฮฑฯ
ฯแฝดฮฝ ฮผฮตฯฮนฯฮธแฟ, ฮฟแฝ ฮดฯฮฝฮฑฯฮฑฮน ฯฯฮฑฮธแฟฮฝฮฑฮน แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ แผฮบฮตฮฏฮฝฮทยท 3.25 ฮบฮฑแฝถ แผแฝฐฮฝ ฮฟแผฐฮบฮฏฮฑ แผฯสผ แผฮฑฯ
ฯแฝดฮฝ ฮผฮตฯฮนฯฮธแฟ, ฮฟแฝ ฮดฯ
ฮฝฮฎฯฮตฯฮฑฮน แผก ฮฟแผฐฮบฮฏฮฑ แผฮบฮตฮฏฮฝฮท ฯฯแฟฮฝฮฑฮนยท 3.26 ฮบฮฑแฝถ ฮตแผฐ แฝ ฮฃฮฑฯฮฑฮฝแพถฯ แผฮฝฮญฯฯฮท แผฯสผ แผฮฑฯ
ฯแฝธฮฝ ฮบฮฑแฝถ แผฮผฮตฯฮฏฯฮธฮท, ฮฟแฝ ฮดฯฮฝฮฑฯฮฑฮน ฯฯแฟฮฝฮฑฮน แผฮปฮปแฝฐ ฯฮญฮปฮฟฯ แผฯฮตฮน. 3.27 แผฮปฮปสผ ฮฟแฝ ฮดฯฮฝฮฑฯฮฑฮน ฮฟแฝฮดฮตแฝถฯ ฮตแผฐฯ ฯแฝดฮฝ ฮฟแผฐฮบฮฏฮฑฮฝ ฯฮฟแฟฆ แผฐฯฯฯ
ฯฮฟแฟฆ ฮตแผฐฯฮตฮปฮธแฝผฮฝ ฯแฝฐ ฯฮบฮตฯฮท ฮฑแฝฯฮฟแฟฆ ฮดฮนฮฑฯฯฮฌฯฮฑฮน แผแฝฐฮฝ ฮผแฝด ฯฯแฟถฯฮฟฮฝ ฯแฝธฮฝ แผฐฯฯฯ
ฯแฝธฮฝ ฮดฮฎฯแฟ, ฮบฮฑแฝถ ฯฯฯฮต ฯแฝดฮฝ ฮฟแผฐฮบฮฏฮฑฮฝ ฮฑแฝฯฮฟแฟฆ ฮดฮนฮฑฯฯฮฌฯฮตฮน. 3.28 แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ แฝ
ฯฮน ฯฮฌฮฝฯฮฑ แผฯฮตฮธฮฎฯฮตฯฮฑฮน ฯฮฟแฟฯ ฯ
แผฑฮฟแฟฯ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝ, ฯแฝฐ แผฮผฮฑฯฯฮฎฮผฮฑฯฮฑ ฮบฮฑแฝถ ฮฑแผฑ ฮฒฮปฮฑฯฯฮทฮผฮฏฮฑฮน แฝ
ฯฮฑ แผแฝฐฮฝ ฮฒฮปฮฑฯฯฮทฮผฮฎฯฯฯฮนฮฝยท 3.29 แฝฯ ฮดสผ แผฮฝ ฮฒฮปฮฑฯฯฮทฮผฮฎฯแฟ ฮตแผฐฯ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ, ฮฟแฝฮบ แผฯฮตฮน แผฯฮตฯฮนฮฝ ฮตแผฐฯ ฯแฝธฮฝ ฮฑแผฐแฟถฮฝฮฑ, แผฮปฮปแฝฐ แผฮฝฮฟฯฯฯ แผฯฯฮนฮฝ ฮฑแผฐฯฮฝฮฏฮฟฯ
แผฮผฮฑฯฯฮฎฮผฮฑฯฮฟฯ. 3.30 แฝ
ฯฮน แผฮปฮตฮณฮฟฮฝ ฮ ฮฝฮตแฟฆฮผฮฑ แผฮบฮฌฮธฮฑฯฯฮฟฮฝ แผฯฮตฮน.
4.35 ฮฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯฮฟแฟฯ แผฮฝ แผฮบฮตฮฏฮฝแฟ ฯแฟ แผกฮผฮญฯแพณ แฝฯฮฏฮฑฯ ฮณฮตฮฝฮฟฮผฮญฮฝฮทฯ ฮฮนฮญฮปฮธฯฮผฮตฮฝ ฮตแผฐฯ ฯแฝธ ฯฮญฯฮฑฮฝ. 4.36 ฮบฮฑแฝถ แผฯฮญฮฝฯฮตฯ ฯแฝธฮฝ แฝฯฮปฮฟฮฝ ฯฮฑฯฮฑฮปฮฑฮผฮฒฮฌฮฝฮฟฯ
ฯฮนฮฝ ฮฑแฝฯแฝธฮฝ แฝกฯ แผฆฮฝ แผฮฝ ฯแฟท ฯฮปฮฟฮฏแฟณ, ฮบฮฑแฝถ แผฮปฮปฮฑ ฯฮปฮฟแฟฮฑ แผฆฮฝ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ. 4.37 ฮบฮฑแฝถ ฮณฮฏฮฝฮตฯฮฑฮน ฮปฮฑแฟฮปฮฑฯ ฮผฮตฮณฮฌฮปฮท แผฮฝฮญฮผฮฟฯ
, ฮบฮฑแฝถ ฯแฝฐ ฮบฯฮผฮฑฯฮฑ แผฯฮญฮฒฮฑฮปฮปฮตฮฝ ฮตแผฐฯ ฯแฝธ ฯฮปฮฟแฟฮฟฮฝ, แฝฅฯฯฮต แผคฮดฮท ฮณฮตฮผฮฏฮถฮตฯฮธฮฑฮน ฯแฝธ ฯฮปฮฟแฟฮฟฮฝ. 4.38 ฮบฮฑแฝถ ฮฑแฝฯแฝธฯ แผฆฮฝ แผฮฝ ฯแฟ ฯฯฯฮผฮฝแฟ แผฯแฝถ ฯแฝธ ฯฯฮฟฯฮบฮตฯฮฌฮปฮฑฮนฮฟฮฝ ฮบฮฑฮธฮตฯฮดฯฮฝยท ฮบฮฑแฝถ แผฮณฮตฮฏฯฮฟฯ
ฯฮนฮฝ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฮปฮญฮณฮฟฯ
ฯฮนฮฝ ฮฑแฝฯแฟท ฮฮนฮดฮฌฯฮบฮฑฮปฮต, ฮฟแฝ ฮผฮญฮปฮตฮน ฯฮฟฮน แฝ
ฯฮน แผฯฮฟฮปฮปฯฮผฮตฮธฮฑ; 4.39 ฮบฮฑแฝถ ฮดฮนฮตฮณฮตฯฮธฮตแฝถฯ แผฯฮตฯฮฏฮผฮทฯฮตฮฝ ฯแฟท แผฮฝฮญฮผแฟณ ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฯแฟ ฮธฮฑฮปฮฌฯฯแฟ ฮฃฮนฯฯฮฑ, ฯฮตฯฮฏฮผฯฯฮฟ. ฮบฮฑแฝถ แผฮบฯฯฮฑฯฮตฮฝ แฝ แผฮฝฮตฮผฮฟฯ, ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ ฮณฮฑฮปฮฎฮฝฮท ฮผฮตฮณฮฌฮปฮท. 4.40 ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮคฮฏ ฮดฮตฮนฮปฮฟฮฏ แผฯฯฮต; ฮฟแฝฯฯ แผฯฮตฯฮต ฯฮฏฯฯฮนฮฝ; 4.41 ฮบฮฑแฝถ แผฯฮฟฮฒฮฎฮธฮทฯฮฑฮฝ ฯฯฮฒฮฟฮฝ ฮผฮญฮณฮฑฮฝ, ฮบฮฑแฝถ แผฮปฮตฮณฮฟฮฝ ฯฯแฝธฯ แผฮปฮปฮฎฮปฮฟฯ
ฯ ฮคฮฏฯ แผฯฮฑ ฮฟแฝฯฯฯ แผฯฯฮนฮฝ แฝ
ฯฮน ฮบฮฑแฝถ แฝ แผฮฝฮตฮผฮฟฯ ฮบฮฑแฝถ แผก ฮธฮฌฮปฮฑฯฯฮฑ แฝฯฮฑฮบฮฟฯฮตฮน ฮฑแฝฯแฟท;
5.1 ฮฮฑแฝถ แผฆฮปฮธฮฟฮฝ ฮตแผฐฯ ฯแฝธ ฯฮญฯฮฑฮฝ ฯแฟฯ ฮธฮฑฮปฮฌฯฯฮทฯ ฮตแผฐฯ ฯแฝดฮฝ ฯฯฯฮฑฮฝ ฯแฟถฮฝ ฮฮตฯฮฑฯฮทฮฝแฟถฮฝ. 5.2 ฮบฮฑแฝถ แผฮพฮตฮปฮธฯฮฝฯฮฟฯ ฮฑแฝฯฮฟแฟฆ แผฮบ ฯฮฟแฟฆ ฯฮปฮฟฮฏฮฟฯ
ฮตแฝฮธแฝบฯ แฝฯฮฎฮฝฯฮทฯฮตฮฝ ฮฑแฝฯแฟท แผฮบ ฯแฟถฮฝ ฮผฮฝฮทฮผฮตฮฏฯฮฝ แผฮฝฮธฯฯฯฮฟฯ แผฮฝ ฯฮฝฮตฯฮผฮฑฯฮน แผฮบฮฑฮธฮฌฯฯแฟณ, 5.3 แฝฯ ฯแฝดฮฝ ฮบฮฑฯฮฟฮฏฮบฮทฯฮนฮฝ ฮตแผถฯฮตฮฝ แผฮฝ ฯฮฟแฟฯ ฮผฮฝฮฎฮผฮฑฯฮนฮฝ, ฮบฮฑแฝถ ฮฟแฝฮดแฝฒ แผฮปฯฯฮตฮน ฮฟแฝฮบฮญฯฮน ฮฟแฝฮดฮตแฝถฯ แผฮดฯฮฝฮฑฯฮฟ ฮฑแฝฯแฝธฮฝ ฮดแฟฯฮฑฮน 5.4 ฮดฮนแฝฐ ฯแฝธ ฮฑแฝฯแฝธฮฝ ฯฮฟฮปฮปฮฌฮบฮนฯ ฯฮญฮดฮฑฮนฯ ฮบฮฑแฝถ แผฮปฯฯฮตฯฮน ฮดฮตฮดฮญฯฮธฮฑฮน ฮบฮฑแฝถ ฮดฮนฮตฯฯฮฌฯฮธฮฑฮน แฝฯสผ ฮฑแฝฯฮฟแฟฆ ฯแฝฐฯ แผฮปฯฯฮตฮนฯ ฮบฮฑแฝถ ฯแฝฐฯ ฯฮญฮดฮฑฯ ฯฯ
ฮฝฯฮตฯฯฮฏฯฮธฮฑฮน, ฮบฮฑแฝถ ฮฟแฝฮดฮตแฝถฯ แผดฯฯฯ
ฮตฮฝ ฮฑแฝฯแฝธฮฝ ฮดฮฑฮผฮฌฯฮฑฮนยท 5.5 ฮบฮฑแฝถ ฮดฮนแฝฐ ฯฮฑฮฝฯแฝธฯ ฮฝฯ
ฮบฯแฝธฯ ฮบฮฑแฝถ แผกฮผฮญฯฮฑฯ แผฮฝ ฯฮฟแฟฯ ฮผฮฝฮฎฮผฮฑฯฮนฮฝ ฮบฮฑแฝถ แผฮฝ ฯฮฟแฟฯ แฝฯฮตฯฮนฮฝ แผฆฮฝ ฮบฯฮฌฮถฯฮฝ ฮบฮฑแฝถ ฮบฮฑฯฮฑฮบฯฯฯฯฮฝ แผฮฑฯ
ฯแฝธฮฝ ฮปฮฏฮธฮฟฮนฯ. 5.6 ฮบฮฑแฝถ แผฐฮดแฝผฮฝ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แผฯแฝธ ฮผฮฑฮบฯฯฮธฮตฮฝ แผฮดฯฮฑฮผฮตฮฝ ฮบฮฑแฝถ ฯฯฮฟฯฮตฮบฯฮฝฮทฯฮตฮฝ ฮฑแฝฯฯฮฝ, 5.7 ฮบฮฑแฝถ ฮบฯฮฌฮพฮฑฯ ฯฯฮฝแฟ ฮผฮตฮณฮฌฮปแฟ ฮปฮญฮณฮตฮน ฮคฮฏ แผฮผฮฟแฝถ ฮบฮฑแฝถ ฯฮฟฮฏ, แผธฮทฯฮฟแฟฆ ฯ
แผฑแฝฒ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯฮฟแฟฆ แฝฯฮฏฯฯฮฟฯ
; แฝฯฮบฮฏฮถฯ ฮดฮต ฯแฝธฮฝ ฮธฮตฯฮฝ, ฮผฮฎ ฮผฮต ฮฒฮฑฯฮฑฮฝฮฏฯแฟฯ. 5.8 แผฮปฮตฮณฮตฮฝ ฮณแฝฐฯ ฮฑแฝฯแฟท แผฮพฮตฮปฮธฮต ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผฮบฮฌฮธฮฑฯฯฮฟฮฝ แผฮบ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
. 5.9 ฮบฮฑแฝถ แผฯฮทฯฯฯฮฑ ฮฑแฝฯฯฮฝ ฮคฮฏ แฝฮฝฮฟฮผฮฌ ฯฮฟฮน; ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท ฮฮตฮณฮนแฝผฮฝ แฝฮฝฮฟฮผฮฌ ฮผฮฟฮน, แฝ
ฯฮน ฯฮฟฮปฮปฮฟฮฏ แผฯฮผฮตฮฝยท
5.10 ฮบฮฑแฝถ ฯฮฑฯฮตฮบฮฌฮปฮตฮน ฮฑแฝฯแฝธฮฝ ฯฮฟฮปฮปแฝฐ แผตฮฝฮฑ ฮผแฝด ฮฑแฝฯแฝฐ แผฯฮฟฯฯฮตฮฏฮปแฟ แผฮพฯ ฯแฟฯ ฯฯฯฮฑฯ.
5.11 แผฎฮฝ ฮดแฝฒ แผฮบฮตแฟ ฯฯแฝธฯ ฯแฟท แฝฯฮตฮน แผฮณฮญฮปฮท ฯฮฟฮฏฯฯฮฝ ฮผฮตฮณฮฌฮปฮท ฮฒฮฟฯฮบฮฟฮผฮญฮฝฮทยท
5.12 ฮบฮฑแฝถ ฯฮฑฯฮตฮบฮฌฮปฮตฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฮปฮญฮณฮฟฮฝฯฮตฯ ฮ ฮญฮผฯฮฟฮฝ แผกฮผแพถฯ ฮตแผฐฯ ฯฮฟแฝบฯ ฯฮฟฮฏฯฮฟฯ
ฯ, แผตฮฝฮฑ ฮตแผฐฯ ฮฑแฝฯฮฟแฝบฯ ฮตแผฐฯฮญฮปฮธฯฮผฮตฮฝ.
5.13 ฮบฮฑแฝถ แผฯฮญฯฯฮตฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ. ฮบฮฑแฝถ แผฮพฮตฮปฮธฯฮฝฯฮฑ ฯแฝฐ ฯฮฝฮตฯฮผฮฑฯฮฑ ฯแฝฐ แผฮบฮฌฮธฮฑฯฯฮฑ ฮตแผฐฯแฟฮปฮธฮฟฮฝ ฮตแผฐฯ ฯฮฟแฝบฯ ฯฮฟฮฏฯฮฟฯ
ฯ, ฮบฮฑแฝถ แฝฅฯฮผฮทฯฮตฮฝ แผก แผฮณฮญฮปฮท ฮบฮฑฯแฝฐ ฯฮฟแฟฆ ฮบฯฮทฮผฮฝฮฟแฟฆ ฮตแผฐฯ ฯแฝดฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝ, แฝกฯ ฮดฮนฯฯฮฏฮปฮนฮฟฮน, ฮบฮฑแฝถ แผฯฮฝฮฏฮณฮฟฮฝฯฮฟ แผฮฝ ฯแฟ ฮธฮฑฮปฮฌฯฯแฟ.
5.14 ฮฮฑแฝถ ฮฟแผฑ ฮฒฯฯฮบฮฟฮฝฯฮตฯ ฮฑแฝฯฮฟแฝบฯ แผฯฯ
ฮณฮฟฮฝ ฮบฮฑแฝถ แผฯฮฎฮณฮณฮตฮนฮปฮฑฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฯฮปฮนฮฝ ฮบฮฑแฝถ ฮตแผฐฯ ฯฮฟแฝบฯ แผฮณฯฮฟฯฯยท ฮบฮฑแฝถ แผฆฮปฮธฮฟฮฝ แผฐฮดฮตแฟฮฝ ฯฮฏ แผฯฯฮนฮฝ ฯแฝธ ฮณฮตฮณฮฟฮฝฯฯ.
5.15 ฮบฮฑแฝถ แผฯฯฮฟฮฝฯฮฑฮน ฯฯแฝธฯ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ, ฮบฮฑแฝถ ฮธฮตฯฯฮฟแฟฆฯฮนฮฝ ฯแฝธฮฝ ฮดฮฑฮนฮผฮฟฮฝฮนฮถฯฮผฮตฮฝฮฟฮฝ ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฮฝ แผฑฮผฮฑฯฮนฯฮผฮญฮฝฮฟฮฝ ฮบฮฑแฝถ ฯฯฯฯฮฟฮฝฮฟแฟฆฮฝฯฮฑ, ฯแฝธฮฝ แผฯฯฮทฮบฯฯฮฑ ฯแฝธฮฝ ฮปฮตฮณฮนแฟถฮฝฮฑ, ฮบฮฑแฝถ แผฯฮฟฮฒฮฎฮธฮทฯฮฑฮฝ.
5.16 ฮบฮฑแฝถ ฮดฮนฮทฮณฮฎฯฮฑฮฝฯฮฟ ฮฑแฝฯฮฟแฟฯ ฮฟแผฑ แผฐฮดฯฮฝฯฮตฯ ฯแฟถฯ แผฮณฮญฮฝฮตฯฮฟ ฯแฟท ฮดฮฑฮนฮผฮฟฮฝฮนฮถฮฟฮผฮญฮฝแฟณ ฮบฮฑแฝถ ฯฮตฯแฝถ ฯแฟถฮฝ ฯฮฟฮฏฯฯฮฝ.
5.17 ฮบฮฑแฝถ แผคฯฮพฮฑฮฝฯฮฟ ฯฮฑฯฮฑฮบฮฑฮปฮตแฟฮฝ ฮฑแฝฯแฝธฮฝ แผฯฮตฮปฮธฮตแฟฮฝ แผฯแฝธ ฯแฟถฮฝ แฝฯฮฏฯฮฝ ฮฑแฝฯแฟถฮฝ.
5.18 ฮฮฑแฝถ แผฮผฮฒฮฑฮฏฮฝฮฟฮฝฯฮฟฯ ฮฑแฝฯฮฟแฟฆ ฮตแผฐฯ ฯแฝธ ฯฮปฮฟแฟฮฟฮฝ ฯฮฑฯฮตฮบฮฌฮปฮตฮน ฮฑแฝฯแฝธฮฝ แฝ ฮดฮฑฮนฮผฮฟฮฝฮนฯฮธฮตแฝถฯ แผตฮฝฮฑ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ แพ.
5.19 ฮบฮฑแฝถ ฮฟแฝฮบ แผฯแฟฮบฮตฮฝ ฮฑแฝฯฯฮฝ, แผฮปฮปแฝฐ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท แฝฯฮฑฮณฮต ฮตแผฐฯ ฯแฝธฮฝ ฮฟแผถฮบฯฮฝ ฯฮฟฯ
ฯฯแฝธฯ ฯฮฟแฝบฯ ฯฮฟฯฯ, ฮบฮฑแฝถ แผฯฮฌฮณฮณฮตฮนฮปฮฟฮฝ ฮฑแฝฯฮฟแฟฯ แฝ
ฯฮฑ แฝ ฮบฯฯฮนฯฯ ฯฮฟฮน ฯฮตฯฮฟฮฏฮทฮบฮตฮฝ ฮบฮฑแฝถ แผ ฮปฮญฮทฯฮญฮฝ ฯฮต. 5.20 ฮบฮฑแฝถ แผฯแฟฮปฮธฮตฮฝ ฮบฮฑแฝถ แผคฯฮพฮฑฯฮฟ ฮบฮทฯฯฯฯฮตฮนฮฝ แผฮฝ ฯแฟ ฮฮตฮบฮฑฯฯฮปฮตฮน แฝ
ฯฮฑ แผฯฮฟฮฏฮทฯฮตฮฝ ฮฑแฝฯแฟท แฝ แผธฮทฯฮฟแฟฆฯ, ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ แผฮธฮฑฯฮผฮฑฮถฮฟฮฝ.
5.25 ฮบฮฑแฝถ ฮณฯ
ฮฝแฝด ฮฟแฝฯฮฑ แผฮฝ แฟฅฯฯฮตฮน ฮฑแผตฮผฮฑฯฮฟฯ ฮดฯฮดฮตฮบฮฑ แผฯฮท 5.26 ฮบฮฑแฝถ ฯฮฟฮปฮปแฝฐ ฯฮฑฮธฮฟแฟฆฯฮฑ แฝฯแฝธ ฯฮฟฮปฮปแฟถฮฝ แผฐฮฑฯฯแฟถฮฝ ฮบฮฑแฝถ ฮดฮฑฯฮฑฮฝฮฎฯฮฑฯฮฑ ฯแฝฐ ฯฮฑฯสผ ฮฑแฝฯแฟฯ ฯฮฌฮฝฯฮฑ ฮบฮฑแฝถ ฮผฮทฮดแฝฒฮฝ แฝ ฯฮตฮปฮทฮธฮตแฟฯฮฑ แผฮปฮปแฝฐ ฮผแพถฮปฮปฮฟฮฝ ฮตแผฐฯ ฯแฝธ ฯฮตแฟฯฮฟฮฝ แผฮปฮธฮฟแฟฆฯฮฑ, 5.27 แผฮบฮฟฯฯฮฑฯฮฑ ฯแฝฐ ฯฮตฯแฝถ ฯฮฟแฟฆ แผธฮทฯฮฟแฟฆ, แผฮปฮธฮฟแฟฆฯฮฑ แผฮฝ ฯแฟท แฝฯฮปแฟณ แฝฯฮนฯฮธฮตฮฝ แผฅฯฮฑฯฮฟ ฯฮฟแฟฆ แผฑฮผฮฑฯฮฏฮฟฯ
ฮฑแฝฯฮฟแฟฆยท 5.28 แผฮปฮตฮณฮตฮฝ ฮณแฝฐฯ แฝ
ฯฮน แผแฝฐฮฝ แผ
ฯฯฮผฮฑฮน ฮบแผฮฝ ฯแฟถฮฝ แผฑฮผฮฑฯฮฏฯฮฝ ฮฑแฝฯฮฟแฟฆ ฯฯฮธฮฎฯฮฟฮผฮฑฮน. 5.29 ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ แผฮพฮทฯฮฌฮฝฮธฮท แผก ฯฮทฮณแฝด ฯฮฟแฟฆ ฮฑแผตฮผฮฑฯฮฟฯ ฮฑแฝฯแฟฯ, ฮบฮฑแฝถ แผฮณฮฝฯ ฯแฟท ฯฯฮผฮฑฯฮน แฝ
ฯฮน แผดฮฑฯฮฑฮน แผฯแฝธ ฯแฟฯ ฮผฮฌฯฯฮนฮณฮฟฯ. 5.30 ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ แฝ แผธฮทฯฮฟแฟฆฯ แผฯฮนฮณฮฝฮฟแฝบฯ แผฮฝ แผฮฑฯ
ฯแฟท ฯแฝดฮฝ แผฮพ ฮฑแฝฯฮฟแฟฆ ฮดฯฮฝฮฑฮผฮนฮฝ แผฮพฮตฮปฮธฮฟแฟฆฯฮฑฮฝ แผฯฮนฯฯฯฮฑฯฮตแฝถฯ แผฮฝ ฯแฟท แฝฯฮปแฟณ แผฮปฮตฮณฮตฮฝ ฮคฮฏฯ ฮผฮฟฯ
แผฅฯฮฑฯฮฟ ฯแฟถฮฝ แผฑฮผฮฑฯฮฏฯฮฝ; 5.31 ฮบฮฑแฝถ แผฮปฮตฮณฮฟฮฝ ฮฑแฝฯแฟท ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ ฮฮปฮญฯฮตฮนฯ ฯแฝธฮฝ แฝฯฮปฮฟฮฝ ฯฯ
ฮฝฮธฮปฮฏฮฒฮฟฮฝฯฮฌ ฯฮต, ฮบฮฑแฝถ ฮปฮญฮณฮตฮนฯ ฮคฮฏฯ ฮผฮฟฯ
แผฅฯฮฑฯฮฟ; 5.32 ฮบฮฑแฝถ ฯฮตฯฮนฮตฮฒฮปฮญฯฮตฯฮฟ แผฐฮดฮตแฟฮฝ ฯแฝดฮฝ ฯฮฟแฟฆฯฮฟ ฯฮฟฮนฮฎฯฮฑฯฮฑฮฝ. 5.33 แผก ฮดแฝฒ ฮณฯ
ฮฝแฝด ฯฮฟฮฒฮทฮธฮตแฟฯฮฑ ฮบฮฑแฝถ ฯฯฮญฮผฮฟฯ
ฯฮฑ, ฮตแผฐฮดฯ
แฟฮฑ แฝ ฮณฮญฮณฮฟฮฝฮตฮฝ ฮฑแฝฯแฟ, แผฆฮปฮธฮตฮฝ ฮบฮฑแฝถ ฯฯฮฟฯฮญฯฮตฯฮตฮฝ ฮฑแฝฯแฟท ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท ฯแพถฯฮฑฮฝ ฯแฝดฮฝ แผฮปฮฎฮธฮตฮนฮฑฮฝ. 5.34 แฝ ฮดแฝฒ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟ ฮฯ
ฮณฮฌฯฮทฯ, แผก ฯฮฏฯฯฮนฯ ฯฮฟฯ
ฯฮญฯฯฮบฮญฮฝ ฯฮตยท แฝฯฮฑฮณฮต ฮตแผฐฯ ฮตแผฐฯฮฎฮฝฮทฮฝ, ฮบฮฑแฝถ แผดฯฮธฮน แฝฮณฮนแฝดฯ แผฯแฝธ ฯแฟฯ ฮผฮฌฯฯฮนฮณฯฯ ฯฮฟฯ
.
6.5 ฮฮฑแฝถ ฮฟแฝฮบ แผฮดฯฮฝฮฑฯฮฟ แผฮบฮตแฟ ฯฮฟฮนแฟฯฮฑฮน ฮฟแฝฮดฮตฮผฮฏฮฑฮฝ ฮดฯฮฝฮฑฮผฮนฮฝ, ฮตแผฐ ฮผแฝด แฝฮปฮฏฮณฮฟฮนฯ แผฯฯฯฯฯฮฟฮนฯ แผฯฮนฮธฮตแฝถฯ ฯแฝฐฯ ฯฮตแฟฯฮฑฯ แผฮธฮตฯฮฌฯฮตฯ
ฯฮตฮฝยท
6.45 ฮฮฑแฝถ ฮตแฝฮธแฝบฯ แผ ฮฝฮฌฮณฮบฮฑฯฮตฮฝ ฯฮฟแฝบฯ ฮผฮฑฮธฮทฯแฝฐฯ ฮฑแฝฯฮฟแฟฆ แผฮผฮฒแฟฮฝฮฑฮน ฮตแผฐฯ ฯแฝธ ฯฮปฮฟแฟฮฟฮฝ ฮบฮฑแฝถ ฯฯฮฟฮฌฮณฮตฮนฮฝ ฮตแผฐฯ ฯแฝธ ฯฮญฯฮฑฮฝ ฯฯแฝธฯ ฮฮทฮธฯฮฑฮนฮดฮฌฮฝ, แผฯฯ ฮฑแฝฯแฝธฯ แผฯฮฟฮปฯฮตฮน ฯแฝธฮฝ แฝฯฮปฮฟฮฝ. 6.46 ฮบฮฑแฝถ แผฯฮฟฯฮฑฮพฮฌฮผฮตฮฝฮฟฯ ฮฑแฝฯฮฟแฟฯ แผฯแฟฮปฮธฮตฮฝ ฮตแผฐฯ ฯแฝธ แฝฯฮฟฯ ฯฯฮฟฯฮตฯฮพฮฑฯฮธฮฑฮน. 6.47 ฮบฮฑแฝถ แฝฯฮฏฮฑฯ ฮณฮตฮฝฮฟฮผฮญฮฝฮทฯ แผฆฮฝ ฯแฝธ ฯฮปฮฟแฟฮฟฮฝ แผฮฝ ฮผฮญฯแฟณ ฯแฟฯ ฮธฮฑฮปฮฌฯฯฮทฯ, ฮบฮฑแฝถ ฮฑแฝฯแฝธฯ ฮผฯฮฝฮฟฯ แผฯแฝถ ฯแฟฯ ฮณแฟฯ. 6.48 ฮบฮฑแฝถ แผฐฮดแฝผฮฝ ฮฑแฝฯฮฟแฝบฯ ฮฒฮฑฯฮฑฮฝฮนฮถฮฟฮผฮญฮฝฮฟฯ
ฯ แผฮฝ ฯแฟท แผฮปฮฑฯฮฝฮตฮนฮฝ, แผฆฮฝ ฮณแฝฐฯ แฝ แผฮฝฮตฮผฮฟฯ แผฮฝฮฑฮฝฯฮฏฮฟฯ ฮฑแฝฯฮฟแฟฯ, ฯฮตฯแฝถ ฯฮตฯฮฌฯฯฮทฮฝ ฯฯ
ฮปฮฑฮบแฝดฮฝ ฯแฟฯ ฮฝฯ
ฮบฯแฝธฯ แผฯฯฮตฯฮฑฮน ฯฯแฝธฯ ฮฑแฝฯฮฟแฝบฯ ฯฮตฯฮนฯฮฑฯแฟถฮฝ แผฯแฝถ ฯแฟฯ ฮธฮฑฮปฮฌฯฯฮทฯยท ฮบฮฑแฝถ แผคฮธฮตฮปฮตฮฝ ฯฮฑฯฮตฮปฮธฮตแฟฮฝ ฮฑแฝฯฮฟฯฯ. 6.49 ฮฟแผฑ ฮดแฝฒ แผฐฮดฯฮฝฯฮตฯ ฮฑแฝฯแฝธฮฝ แผฯแฝถ ฯแฟฯ ฮธฮฑฮปฮฌฯฯฮทฯ ฯฮตฯฮนฯฮฑฯฮฟแฟฆฮฝฯฮฑ แผฮดฮฟฮพฮฑฮฝ แฝ
ฯฮน ฯฮฌฮฝฯฮฑฯฮผฮฌ แผฯฯฮนฮฝ ฮบฮฑแฝถ แผฮฝฮญฮบฯฮฑฮพฮฑฮฝ,
6.50 ฯฮฌฮฝฯฮตฯ ฮณแฝฐฯ ฮฑแฝฯแฝธฮฝ ฮตแผถฮดฮฑฮฝ ฮบฮฑแฝถ แผฯฮฑฯฮฌฯฮธฮทฯฮฑฮฝ. แฝ ฮดแฝฒ ฮตแฝฮธแฝบฯ แผฮปฮฌฮปฮทฯฮตฮฝ ฮผฮตฯสผ ฮฑแฝฯแฟถฮฝ, ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯฮฟแฟฯ ฮฮฑฯฯฮตแฟฯฮต, แผฮณฯ ฮตแผฐฮผฮน, ฮผแฝด ฯฮฟฮฒฮตแฟฯฮธฮต.
6.51 ฮบฮฑแฝถ แผฮฝฮญฮฒฮท ฯฯแฝธฯ ฮฑแฝฯฮฟแฝบฯ ฮตแผฐฯ ฯแฝธ ฯฮปฮฟแฟฮฟฮฝ, ฮบฮฑแฝถ แผฮบฯฯฮฑฯฮตฮฝ แฝ แผฮฝฮตฮผฮฟฯ.
6.52 ฮบฮฑแฝถ ฮปฮฏฮฑฮฝ แผฮฝ แผฮฑฯ
ฯฮฟแฟฯ แผฮพฮฏฯฯฮฑฮฝฯฮฟ, ฮฟแฝ ฮณแฝฐฯ ฯฯ
ฮฝแฟฮบฮฑฮฝ แผฯแฝถ ฯฮฟแฟฯ แผฯฯฮฟฮนฯ, แผฮปฮปสผ แผฆฮฝ ฮฑแฝฯแฟถฮฝ แผก ฮบฮฑฯฮดฮฏฮฑ ฯฮตฯฯฯฯฮผฮญฮฝฮท.
7.24 แผฮบฮตแฟฮธฮตฮฝ ฮดแฝฒ แผฮฝฮฑฯฯแฝฐฯ แผฯแฟฮปฮธฮตฮฝ ฮตแผฐฯ ฯแฝฐ แฝ
ฯฮนฮฑ ฮคฯฯฮฟฯ
ฮบฮฑแฝถ ฮฃฮนฮดแฟถฮฝฮฟฯ. ฮฮฑแฝถ ฮตแผฐฯฮตฮปฮธแฝผฮฝ ฮตแผฐฯ ฮฟแผฐฮบฮฏฮฑฮฝ ฮฟแฝฮดฮญฮฝฮฑ แผคฮธฮตฮปฮตฮฝ ฮณฮฝแฟถฮฝฮฑฮน, ฮบฮฑแฝถ ฮฟแฝฮบ แผ ฮดฯ
ฮฝฮฌฯฮธฮท ฮปฮฑฮธฮตแฟฮฝยท 7.25 แผฮปฮปสผ ฮตแฝฮธแฝบฯ แผฮบฮฟฯฯฮฑฯฮฑ ฮณฯ
ฮฝแฝด ฯฮตฯแฝถ ฮฑแฝฯฮฟแฟฆ, แผงฯ ฮตแผถฯฮตฮฝ ฯแฝธ ฮธฯ
ฮณฮฌฯฯฮนฮฟฮฝ ฮฑแฝฯแฟฯ ฯฮฝฮตแฟฆฮผฮฑ แผฮบฮฌฮธฮฑฯฯฮฟฮฝ, แผฮปฮธฮฟแฟฆฯฮฑ ฯฯฮฟฯฮญฯฮตฯฮตฮฝ ฯฯแฝธฯ ฯฮฟแฝบฯ ฯฯฮดฮฑฯ ฮฑแฝฯฮฟแฟฆยท 7.26 แผก ฮดแฝฒ ฮณฯ
ฮฝแฝด แผฆฮฝ แผฮปฮปฮทฮฝฮฏฯ, ฮฃฯ
ฯฮฟฯฮฟฮนฮฝฮฏฮบฮนฯฯฮฑ ฯแฟท ฮณฮญฮฝฮตฮนยท ฮบฮฑแฝถ แผ ฯฯฯฮฑ ฮฑแฝฯแฝธฮฝ แผตฮฝฮฑ ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ แผฮบฮฒฮฌฮปแฟ แผฮบ ฯแฟฯ ฮธฯ
ฮณฮฑฯฯแฝธฯ ฮฑแฝฯแฟฯ. 7.27 ฮบฮฑแฝถ แผฮปฮตฮณฮตฮฝ ฮฑแฝฯแฟ แผฯฮตฯ ฯฯแฟถฯฮฟฮฝ ฯฮฟฯฯฮฑฯฮธแฟฮฝฮฑฮน ฯแฝฐ ฯฮญฮบฮฝฮฑ, ฮฟแฝ ฮณฮฌฯ แผฯฯฮนฮฝ ฮบฮฑฮปแฝธฮฝ ฮปฮฑฮฒฮตแฟฮฝ ฯแฝธฮฝ แผฯฯฮฟฮฝ ฯแฟถฮฝ ฯฮญฮบฮฝฯฮฝ ฮบฮฑแฝถ ฯฮฟแฟฯ ฮบฯ
ฮฝฮฑฯฮฏฮฟฮนฯ ฮฒฮฑฮปฮตแฟฮฝ. 7.28 แผก ฮดแฝฒ แผฯฮตฮบฯฮฏฮธฮท ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท ฮฮฑฮฏ, ฮบฯฯฮนฮต, ฮบฮฑแฝถ ฯแฝฐ ฮบฯ
ฮฝฮฌฯฮนฮฑ แฝฯฮฟฮบฮฌฯฯ ฯแฟฯ ฯฯฮฑฯฮญฮถฮทฯ แผฯฮธฮฏฮฟฯ
ฯฮนฮฝ แผฯแฝธ ฯแฟถฮฝ ฯฮนฯฮฏฯฮฝ ฯแฟถฮฝ ฯฮฑฮนฮดฮฏฯฮฝ. 7.29 ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟ ฮฮนแฝฐ ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ แฝฯฮฑฮณฮต, แผฮพฮตฮปฮฎฮปฯ
ฮธฮตฮฝ แผฮบ ฯแฟฯ ฮธฯ
ฮณฮฑฯฯฯฯ ฯฮฟฯ
ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ. 7.30 ฮบฮฑแฝถ แผฯฮตฮปฮธฮฟแฟฆฯฮฑ ฮตแผฐฯ ฯแฝธฮฝ ฮฟแผถฮบฮฟฮฝ ฮฑแฝฯแฟฯ ฮตแฝฯฮตฮฝ ฯแฝธ ฯฮฑฮนฮดฮฏฮฟฮฝ ฮฒฮตฮฒฮปฮทฮผฮญฮฝฮฟฮฝ แผฯแฝถ ฯแฝดฮฝ ฮบฮปฮฏฮฝฮทฮฝ ฮบฮฑแฝถ ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝ แผฮพฮตฮปฮทฮปฯ
ฮธฯฯ.
9.7 ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ ฮฝฮตฯฮญฮปฮท แผฯฮนฯฮบฮนฮฌฮถฮฟฯ
ฯฮฑ ฮฑแฝฯฮฟแฟฯ, ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ ฯฯฮฝแฝด แผฮบ ฯแฟฯ ฮฝฮตฯฮญฮปฮทฯ ฮแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฯ
แผฑฯฯ ฮผฮฟฯ
แฝ แผฮณฮฑฯฮทฯฯฯ, แผฮบฮฟฯฮตฯฮต ฮฑแฝฯฮฟแฟฆ. 9.8 ฮบฮฑแฝถ แผฮพฮฌฯฮนฮฝฮฑ ฯฮตฯฮนฮฒฮปฮตฯฮฌฮผฮตฮฝฮฟฮน ฮฟแฝฮบฮญฯฮน ฮฟแฝฮดฮญฮฝฮฑ ฮตแผถฮดฮฟฮฝ ฮผฮตฮธสผ แผฮฑฯ
ฯแฟถฮฝ ฮตแผฐ ฮผแฝด ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ ฮผฯฮฝฮฟฮฝ.
9.14 ฮฮฑแฝถ แผฮปฮธฯฮฝฯฮตฯ ฯฯแฝธฯ ฯฮฟแฝบฯ ฮผฮฑฮธฮทฯแฝฐฯ ฮตแผถฮดฮฑฮฝ แฝฯฮปฮฟฮฝ ฯฮฟฮปแฝบฮฝ ฯฮตฯแฝถ ฮฑแฝฯฮฟแฝบฯ ฮบฮฑแฝถ ฮณฯฮฑฮผฮผฮฑฯฮตแฟฯ ฯฯ
ฮฝฮถฮทฯฮฟแฟฆฮฝฯฮฑฯ ฯฯแฝธฯ ฮฑแฝฯฮฟฯฯ. 9.15 ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ ฯแพถฯ แฝ แฝฯฮปฮฟฯ แผฐฮดฯฮฝฯฮตฯ ฮฑแฝฯแฝธฮฝ แผฮพฮตฮธฮฑฮผฮฒฮฎฮธฮทฯฮฑฮฝ, ฮบฮฑแฝถ ฯฯฮฟฯฯฯฮญฯฮฟฮฝฯฮตฯ แผ ฯฯฮฌฮถฮฟฮฝฯฮฟ ฮฑแฝฯฯฮฝ. 9.16 ฮบฮฑแฝถ แผฯฮทฯฯฯฮทฯฮตฮฝ ฮฑแฝฯฮฟฯฯ ฮคฮฏ ฯฯ
ฮฝฮถฮทฯฮตแฟฯฮต ฯฯแฝธฯ ฮฑแฝฯฮฟฯฯ; 9.17 ฮบฮฑแฝถ แผฯฮตฮบฯฮฏฮธฮท ฮฑแฝฯแฟท ฮตแผทฯ แผฮบ ฯฮฟแฟฆ แฝฯฮปฮฟฯ
ฮฮนฮดฮฌฯฮบฮฑฮปฮต, แผคฮฝฮตฮณฮบฮฑ ฯแฝธฮฝ ฯ
แผฑฯฮฝ ฮผฮฟฯ
ฯฯแฝธฯ ฯฮญ, แผฯฮฟฮฝฯฮฑ ฯฮฝฮตแฟฆฮผฮฑ แผฮปฮฑฮปฮฟฮฝยท 9.18 ฮบฮฑแฝถ แฝ
ฯฮฟฯ
แผแฝฐฮฝ ฮฑแฝฯแฝธฮฝ ฮบฮฑฯฮฑฮปฮฌฮฒแฟ แฟฅแผคฯฯฮตฮน ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ แผฯฯฮฏฮถฮตฮน ฮบฮฑแฝถ ฯฯฮฏฮถฮตฮน ฯฮฟแฝบฯ แฝฮดฯฮฝฯฮฑฯ ฮบฮฑแฝถ ฮพฮทฯฮฑฮฏฮฝฮตฯฮฑฮนยท ฮบฮฑแฝถ ฮตแผถฯฮฑ ฯฮฟแฟฯ ฮผฮฑฮธฮทฯฮฑแฟฯ ฯฮฟฯ
แผตฮฝฮฑ ฮฑแฝฯแฝธ แผฮบฮฒฮฌฮปฯฯฮนฮฝ, ฮบฮฑแฝถ ฮฟแฝฮบ แผดฯฯฯ
ฯฮฑฮฝ. 9.19 แฝ ฮดแฝฒ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮฑแฝฯฮฟแฟฯ ฮปฮญฮณฮตฮน แฝฎ ฮณฮตฮฝฮตแฝฐ แผฯฮนฯฯฮฟฯ, แผฯฯ ฯฯฯฮต ฯฯแฝธฯ แฝฮผแพถฯ แผฯฮฟฮผฮฑฮน; แผฯฯ ฯฯฯฮต แผฮฝฮญฮพฮฟฮผฮฑฮน แฝฮผแฟถฮฝ; ฯฮญฯฮตฯฮต ฮฑแฝฯแฝธฮฝ ฯฯฯฯ ฮผฮต. 9.20 ฮบฮฑแฝถ แผคฮฝฮตฮณฮบฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฯฯแฝธฯ ฮฑแฝฯฯฮฝ. ฮบฮฑแฝถ แผฐฮดแฝผฮฝ ฮฑแฝฯแฝธฮฝ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฮตแฝฮธแฝบฯ ฯฯ
ฮฝฮตฯฯฮฌฯฮฑฮพฮตฮฝ ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ ฯฮตฯแฝผฮฝ แผฯแฝถ ฯแฟฯ ฮณแฟฯ แผฮบฯ
ฮปฮฏฮตฯฮฟ แผฯฯฮฏฮถฯฮฝ. 9.21 ฮบฮฑแฝถ แผฯฮทฯฯฯฮทฯฮตฮฝ ฯแฝธฮฝ ฯฮฑฯฮญฯฮฑ ฮฑแฝฯฮฟแฟฆ ฮ ฯฯฮฟฯ ฯฯฯฮฝฮฟฯ แผฯฯแฝถฮฝ แฝกฯ ฯฮฟแฟฆฯฮฟ ฮณฮญฮณฮฟฮฝฮตฮฝ ฮฑแฝฯแฟท; แฝ ฮดแฝฒ ฮตแผถฯฮตฮฝ แผฮบ ฯฮฑฮนฮดฮนฯฮธฮตฮฝยท 9.22 ฮบฮฑแฝถ ฯฮฟฮปฮปฮฌฮบฮนฯ ฮบฮฑแฝถ ฮตแผฐฯ ฯแฟฆฯ ฮฑแฝฯแฝธฮฝ แผฮฒฮฑฮปฮตฮฝ ฮบฮฑแฝถ ฮตแผฐฯ แฝฮดฮฑฯฮฑ แผตฮฝฮฑ แผฯฮฟฮปฮญฯแฟ ฮฑแฝฯฯฮฝยท แผฮปฮปสผ ฮตแผด ฯฮน ฮดฯฮฝแฟ, ฮฒฮฟฮฎฮธฮทฯฮฟฮฝ แผกฮผแฟฮฝ ฯฯฮปฮฑฮณฯฮฝฮนฯฮธฮตแฝถฯ แผฯสผ แผกฮผแพถฯ. 9.23 แฝ ฮดแฝฒ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท ฮคฯ ฮแผฐ ฮดฯฮฝแฟ, ฯฮฌฮฝฯฮฑ ฮดฯ
ฮฝฮฑฯแฝฐ ฯแฟท ฯฮนฯฯฮตฯฮฟฮฝฯฮน. 9.24 ฮตแฝฮธแฝบฯ ฮบฯฮฌฮพฮฑฯ แฝ ฯฮฑฯแฝดฯ ฯฮฟแฟฆ ฯฮฑฮนฮดฮฏฮฟฯ
แผฮปฮตฮณฮตฮฝ ฮ ฮนฯฯฮตฯฯยท ฮฒฮฟฮฎฮธฮตฮน ฮผฮฟฯ
ฯแฟ แผฯฮนฯฯฮฏแพณ. 9.25 แผฐฮดแฝผฮฝ ฮดแฝฒ แฝ แผธฮทฯฮฟแฟฆฯ แฝ
ฯฮน แผฯฮนฯฯ
ฮฝฯฯฮญฯฮตฮน แฝฯฮปฮฟฯ แผฯฮตฯฮฏฮผฮทฯฮตฮฝ ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน ฯแฟท แผฮบฮฑฮธฮฌฯฯแฟณ ฮปฮญฮณฯฮฝ ฮฑแฝฯแฟท ฮคแฝธ แผฮปฮฑฮปฮฟฮฝ ฮบฮฑแฝถ ฮบฯฯแฝธฮฝ ฯฮฝฮตแฟฆฮผฮฑ, แผฮณแฝผ แผฯฮนฯฮฌฯฯฯ ฯฮฟฮน, แผฮพฮตฮปฮธฮต แผฮพ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ ฮผฮทฮบฮญฯฮน ฮตแผฐฯฮญฮปฮธแฟฯ ฮตแผฐฯ ฮฑแฝฯฯฮฝ. 9.26 ฮบฮฑแฝถ ฮบฯฮฌฮพฮฑฯ ฮบฮฑแฝถ ฯฮฟฮปฮปแฝฐ ฯฯฮฑฯฮฌฮพฮฑฯ แผฮพแฟฮปฮธฮตฮฝยท ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ แฝกฯฮตแฝถ ฮฝฮตฮบฯแฝธฯ แฝฅฯฯฮต ฯฮฟแฝบฯ ฯฮฟฮปฮปฮฟแฝบฯ ฮปฮญฮณฮตฮนฮฝ แฝ
ฯฮน แผฯฮญฮธฮฑฮฝฮตฮฝ. 9.27 แฝ ฮดแฝฒ แผธฮทฯฮฟแฟฆฯ ฮบฯฮฑฯฮฎฯฮฑฯ ฯแฟฯ ฯฮตฮนฯแฝธฯ ฮฑแฝฯฮฟแฟฆ แผคฮณฮตฮนฯฮตฮฝ ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ แผฮฝฮญฯฯฮท. 9.28 ฮบฮฑแฝถ ฮตแผฐฯฮตฮปฮธฯฮฝฯฮฟฯ ฮฑแฝฯฮฟแฟฆ ฮตแผฐฯ ฮฟแผถฮบฮฟฮฝ ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ ฮบฮฑฯสผ แผฐฮดฮฏฮฑฮฝ แผฯฮทฯฯฯฯฮฝ ฮฑแฝฯฯฮฝ แฝฯฮน แผกฮผฮตแฟฯ ฮฟแฝฮบ แผ ฮดฯ
ฮฝฮฎฮธฮทฮผฮตฮฝ แผฮบฮฒฮฑฮปฮตแฟฮฝ ฮฑแฝฯฯ; 9.29 ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮคฮฟแฟฆฯฮฟ ฯแฝธ ฮณฮญฮฝฮฟฯ แผฮฝ ฮฟแฝฮดฮตฮฝแฝถ ฮดฯฮฝฮฑฯฮฑฮน แผฮพฮตฮปฮธฮตแฟฮฝ ฮตแผฐ ฮผแฝด แผฮฝ ฯฯฮฟฯฮตฯ
ฯแฟ .
10.52 ฮบฮฑแฝถ แฝ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท แฝฯฮฑฮณฮต, แผก ฯฮฏฯฯฮนฯ ฯฮฟฯ
ฯฮญฯฯฮบฮญฮฝ ฯฮต. ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ แผฮฝฮญฮฒฮปฮตฯฮตฮฝ, ฮบฮฑแฝถ แผ ฮบฮฟฮปฮฟฯฮธฮตฮน ฮฑแฝฯแฟท แผฮฝ ฯแฟ แฝฮดแฟท.
11.23 แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ แฝ
ฯฮน แฝฯ แผฮฝ ฮตแผดฯแฟ ฯแฟท แฝฯฮตฮน ฯฮฟฯฯแฟณ แผฯฮธฮทฯฮน ฮบฮฑแฝถ ฮฒฮปฮฎฮธฮทฯฮน ฮตแผฐฯ ฯแฝดฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝ, ฮบฮฑแฝถ ฮผแฝด ฮดฮนฮฑฮบฯฮนฮธแฟ แผฮฝ ฯแฟ ฮบฮฑฯฮดฮฏแพณ ฮฑแฝฯฮฟแฟฆ แผฮปฮปแฝฐ ฯฮนฯฯฮตฯแฟ แฝ
ฯฮน แฝ ฮปฮฑฮปฮตแฟ ฮณฮฏฮฝฮตฯฮฑฮน, แผฯฯฮฑฮน ฮฑแฝฯแฟท. 11.24 ฮดฮนแฝฐ ฯฮฟแฟฆฯฮฟ ฮปฮญฮณฯ แฝฮผแฟฮฝ, ฯฮฌฮฝฯฮฑ แฝ
ฯฮฑ ฯฯฮฟฯฮตฯฯฮตฯฮธฮต ฮบฮฑแฝถ ฮฑแผฐฯฮตแฟฯฮธฮต, ฯฮนฯฯฮตฯฮตฯฮต แฝ
ฯฮน แผฮปฮฌฮฒฮตฯฮต, ฮบฮฑแฝถ แผฯฯฮฑฮน แฝฮผแฟฮฝ.
14.33 ฮบฮฑแฝถ ฯฮฑฯฮฑฮปฮฑฮผฮฒฮฌฮฝฮตฮน ฯแฝธฮฝ ฮ ฮญฯฯฮฟฮฝ ฮบฮฑแฝถ ฯแฝธฮฝ แผธฮฌฮบฯฮฒฮฟฮฝ ฮบฮฑแฝถ ฯแฝธฮฝ แผธฯฮฌฮฝฮทฮฝ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ แผคฯฮพฮฑฯฮฟ แผฮบฮธฮฑฮผฮฒฮตแฟฯฮธฮฑฮน ฮบฮฑแฝถ แผฮดฮทฮผฮฟฮฝฮตแฟฮฝ,
1
4.35 ฮบฮฑแฝถ ฯฯฮฟฮตฮปฮธแฝผฮฝ ฮผฮนฮบฯแฝธฮฝ แผฯฮนฯฯฮตฮฝ แผฯแฝถ ฯแฟฯ ฮณแฟฯ, ฮบฮฑแฝถ ฯฯฮฟฯฮทฯฯฮตฯฮฟ แผตฮฝฮฑ ฮตแผฐ ฮดฯ
ฮฝฮฑฯฯฮฝ แผฯฯฮนฮฝ ฯฮฑฯฮญฮปฮธแฟ แผฯสผ ฮฑแฝฯฮฟแฟฆ แผก แฝฅฯฮฑ, 14.36 ฮบฮฑแฝถ แผฮปฮตฮณฮตฮฝ แผฮฒฮฒฮฌ แฝ ฯฮฑฯฮฎฯ, ฯฮฌฮฝฯฮฑ ฮดฯ
ฮฝฮฑฯฮฌ ฯฮฟฮนยท ฯฮฑฯฮญฮฝฮตฮณฮบฮต ฯแฝธ ฯฮฟฯฮฎฯฮนฮฟฮฝ ฯฮฟแฟฆฯฮฟ แผฯสผ แผฮผฮฟแฟฆยท แผฮปฮปสผ ฮฟแฝ ฯฮฏ แผฮณแฝผ ฮธฮญฮปฯ แผฮปฮปแฝฐ ฯฮฏ ฯฯ.
15.21 ฮบฮฑแฝถ แผฮณฮณฮฑฯฮตฯฮฟฯ
ฯฮนฮฝ ฯฮฑฯฮฌฮณฮฟฮฝฯฮฌ ฯฮนฮฝฮฑ ฮฃฮฏฮผฯฮฝฮฑ ฮฯ
ฯฮทฮฝฮฑแฟฮฟฮฝ แผฯฯฯฮผฮตฮฝฮฟฮฝ แผฯสผ แผฮณฯฮฟแฟฆ, ฯแฝธฮฝ ฯฮฑฯฮญฯฮฑ แผฮปฮตฮพฮฌฮฝฮดฯฮฟฯ
ฮบฮฑแฝถ แฟฌฮฟฯฯฮฟฯ
, แผตฮฝฮฑ แผฯแฟ ฯแฝธฮฝ ฯฯฮฑฯ
ฯแฝธฮฝ ฮฑแฝฯฮฟแฟฆ.
16.18 ฮบฮฑแฝถ แผฮฝ ฯฮฑแฟฯ ฯฮตฯฯแฝถฮฝ แฝฯฮตฮนฯ แผฯฮฟแฟฆฯฮนฮฝ ฮบแผฮฝ ฮธฮฑฮฝฮฌฯฮนฮผฯฮฝ ฯฮน ฯฮฏฯฯฮนฮฝ ฮฟแฝ ฮผแฝด ฮฑแฝฯฮฟแฝบฯ ฮฒฮปฮฌฯแฟ, แผฯแฝถ แผฯฯฯฯฯฮฟฯ
ฯ ฯฮตแฟฯฮฑฯ แผฯฮนฮธฮฎฯฮฟฯ
ฯฮนฮฝ ฮบฮฑแฝถ ฮบฮฑฮปแฟถฯ แผฮพฮฟฯ
ฯฮนฮฝ.'' None | sup>
1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." 1.12 Immediately the Spirit drove him out into the wilderness. 1.13 He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him.
1.21 They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22 They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23 Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 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!" 1.25 Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26 The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27 They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28 The report of him went out immediately everywhere into all the region of Galilee and its surrounding area.
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.
1.38 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.
3.11 The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God!"
3.22 The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons." 3.23 He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24 If a kingdom is divided against itself, that kingdom cannot stand. 3.25 If a house is divided against itself, that house cannot stand. ' "3.26 If Satan has risen up against himself, and is divided, he can't stand, but has an end. " '3.27 But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. ' "3.28 Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; " '3.29 but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" 3.30 -- because they said, "He has an unclean spirit."
4.35 On that day, when evening had come, he said to them, "Let\'s go over to the other side." 4.36 Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37 There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38 He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don\'t you care that we are dying?" 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. 4.40 He said to them, "Why are you so afraid? How is it that you have no faith?" 4.41 They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?"
5.1 They came to the other side of the sea, into the country of the Gadarenes. 5.2 When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3 who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4 because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5 Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6 When he saw Jesus from afar, he ran and bowed down to him, 5.7 and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don\'t torment me." 5.8 For he said to him, "Come out of the man, you unclean spirit!" 5.9 He asked him, "What is your name?"He said to him, "My name is Legion, for we are many."
5.10 He begged him much that he would not send them away out of the country.
5.11 Now there was on the mountainside a great herd of pigs feeding.
5.12 All the demons begged him, saying, "Send us into the pigs, that we may enter into them."
5.13 At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.
5.14 Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened.
5.15 They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid.
5.16 Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs.
5.17 They began to beg him to depart from their region.
5.18 As he was entering into the boat, he who had been possessed by demons begged him that he might be with him.
5.19 He didn\'t allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 5.20 He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled.
5.25 A certain woman, who had an issue of blood for twelve years, 5.26 and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse, 5.27 having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28 For she said, "If I just touch his clothes, I will be made well." 5.29 Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30 Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes?" 5.31 His disciples said to him, "You see the multitude pressing against you, and you say, \'Who touched me?\'" 5.32 He looked around to see her who had done this thing. 5.33 But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34 He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease."
6.5 He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them.
6.45 Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46 After he had taken leave of them, he went up the mountain to pray. 6.47 When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48 Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them, 6.49 but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out;
6.50 for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don\'t be afraid."
6.51 He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; ' "
6.52 for they hadn't understood about the loaves, but their hearts were hardened. " "
7.24 From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. " '7.25 For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26 Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27 But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children\'s bread and throw it to the dogs." 7.28 But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children\'s crumbs." 7.29 He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30 She went away to her house, and found the child lying on the bed, with the demon gone out.
9.7 A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.8 Suddenly looking around, they saw no one with them any more, except Jesus only.
9.14 Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15 Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16 He asked the scribes, "What are you asking them?" 9.17 One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18 and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren\'t able." 9.19 He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me." 9.20 They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21 He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22 often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us." 9.23 Jesus said to him, "If you can believe, all things are possible to him who believes." 9.24 Immediately the father of the child cried out with tears, "I believe. Help my unbelief!" 9.25 When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!" 9.26 Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead." 9.27 But Jesus took him by the hand, and raised him up; and he arose. 9.28 When he had come into the house, his disciples asked him privately, "Why couldn\'t we cast it out?" 9.29 He said to them, "This kind can come out by nothing, except by prayer and fasting."
10.52 Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. ' "
11.23 For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. " '11.24 Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them.
14.33 He took with him Peter, James, and John, and began to be greatly troubled and distressed.
1
4.35 He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36 He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire."
15.21 They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross.
16.18 they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover."'' None |
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91. New Testament, Matthew, 3.11-3.12, 4.1-4.11, 4.24, 5.3, 6.12, 8.16, 8.28-8.34, 9.32-9.34, 12.22-12.30, 13.30, 15.21-15.28, 17.14-17.21, 21.21, 23.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Christ, and demons โข Demon โข Demon(s), Demonology โข Demon, demoniac, demons โข Demonic, Affliction โข Demons โข Demons, Protection from โข Demons, Source of bad thoughts and emotions โข Evagrius of Pontus,, on demons โข Jesus, demons addressed by โข Spirit, characterizations as,, angelic or daemonic beings โข asceticism,, and demons โข daemons, โข daimons โข daimons, โข demon โข demon, demonic โข demons โข demons and baptism โข demons, โข demons, and heretics โข demons, and talking back โข demons, categorization of โข demons, demonic, evil spirits โข demons, in ascetic life โข exorcism and demons, Apollonius โข exorcism and demons, Jesus โข exorcism and demons, ritual words โข fall, humans vs demons โข healing and medicines, demons, as cause of sickness โข idolatry, as linked to fallen angels and demons โข miracles, angelic vs demonic โข names, daimon
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 170; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 129; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 191, 223; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 78, 79, 168, 255; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 178; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 25; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 185; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 194, 196; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 45; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 37, 40; Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโs Prayer, 199, 200; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 180; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 119, 129, 173; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 52, 58; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 447; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 162, 205; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353; Stuckenbruck (2007), 1 Enoch 91-108, 441; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 31; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 64; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 54, 68; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 84, 144
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3.11 แผฮณแฝผ ฮผแฝฒฮฝ แฝฮผแพถฯ ฮฒฮฑฯฯฮฏฮถฯ แผฮฝ แฝฮดฮฑฯฮน ฮตแผฐฯ ฮผฮตฯฮฌฮฝฮฟฮนฮฑฮฝยท แฝ ฮดแฝฒ แฝฯฮฏฯฯ ฮผฮฟฯ
แผฯฯฯฮผฮตฮฝฮฟฯ แผฐฯฯฯ
ฯฯฯฮตฯฯฯ ฮผฮฟฯ
แผฯฯฮฏฮฝ, ฮฟแฝ ฮฟแฝฮบ ฮตแผฐฮผแฝถ แผฑฮบฮฑฮฝแฝธฯ ฯแฝฐ แฝฯฮฟฮดฮฎฮผฮฑฯฮฑ ฮฒฮฑฯฯฮฌฯฮฑฮนยท ฮฑแฝฯแฝธฯ แฝฮผแพถฯ ฮฒฮฑฯฯฮฏฯฮตฮน แผฮฝ ฯฮฝฮตฯฮผฮฑฯฮน แผฮณฮฏแฟณ ฮบฮฑแฝถ ฯฯ
ฯฮฏยท 3.12 ฮฟแฝ ฯแฝธ ฯฯฯฮฟฮฝ แผฮฝ ฯแฟ ฯฮตฮนฯแฝถ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ ฮดฮนฮฑฮบฮฑฮธฮฑฯฮนฮตแฟ ฯแฝดฮฝ แผ
ฮปฯฮฝฮฑ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ ฯฯ
ฮฝฮฌฮพฮตฮน ฯแฝธฮฝ ฯแฟฯฮฟฮฝ ฮฑแฝฯฮฟแฟฆ ฮตแผฐฯ ฯแฝดฮฝ แผฯฮฟฮธฮฎฮบฮทฮฝ, ฯแฝธ ฮดแฝฒ แผฯฯ
ฯฮฟฮฝ ฮบฮฑฯฮฑฮบฮฑฯฯฮตฮน ฯฯ
ฯแฝถ แผฯฮฒฮญฯฯแฟณ.
4.1 ฮคฯฯฮต แฝ แผธฮทฯฮฟแฟฆฯ แผฮฝฮฎฯฮธฮท ฮตแผฐฯ ฯแฝดฮฝ แผฯฮทฮผฮฟฮฝ แฝฯแฝธ ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ, ฯฮตฮนฯฮฑฯฮธแฟฮฝฮฑฮน แฝฯแฝธ ฯฮฟแฟฆ ฮดฮนฮฑฮฒฯฮปฮฟฯ
. 4.2 ฮบฮฑแฝถ ฮฝฮทฯฯฮตฯฯฮฑฯ แผกฮผฮญฯฮฑฯ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ ฮบฮฑแฝถ ฮฝฯฮบฯฮฑฯ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ แฝฯฯฮตฯฮฟฮฝ แผฯฮตฮฏฮฝฮฑฯฮตฮฝ. 4.3 ฮฮฑแฝถ ฯฯฮฟฯฮตฮปฮธแฝผฮฝ แฝ ฯฮตฮนฯฮฌฮถฯฮฝ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท ฮแผฐ ฯ
แผฑแฝธฯ ฮตแผถ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, ฮตแผฐฯแฝธฮฝ แผตฮฝฮฑ ฮฟแผฑ ฮปฮฏฮธฮฟฮน ฮฟแฝฯฮฟฮน แผฯฯฮฟฮน ฮณฮญฮฝฯฮฝฯฮฑฮน. 4.4 แฝ ฮดแฝฒ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮตแผถฯฮตฮฝ ฮฮญฮณฯฮฑฯฯฮฑฮน ฮแฝฮบ แผฯสผ แผฯฯแฟณ ฮผฯฮฝแฟณ ฮถฮฎฯฮตฯฮฑฮน แฝ แผฮฝฮธฯฯฯฮฟฯ, แผฮปฮปสผ แผฯแฝถ ฯฮฑฮฝฯแฝถ แฟฅฮฎฮผฮฑฯฮน แผฮบฯฮฟฯฮตฯ
ฮฟฮผฮญฮฝแฟณ ฮดฮนแฝฐ ฯฯฯฮผฮฑฯฮฟฯ ฮธฮตฮฟแฟฆ. 4.5 ฮคฯฯฮต ฯฮฑฯฮฑฮปฮฑฮผฮฒฮฌฮฝฮตฮน ฮฑแฝฯแฝธฮฝ แฝ ฮดฮนฮฌฮฒฮฟฮปฮฟฯ ฮตแผฐฯ ฯแฝดฮฝ แผฮณฮฏฮฑฮฝ ฯฯฮปฮนฮฝ, ฮบฮฑแฝถ แผฯฯฮทฯฮตฮฝ ฮฑแฝฯแฝธฮฝ แผฯแฝถ ฯแฝธ ฯฯฮตฯฯฮณฮนฮฟฮฝ ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆ, 4.6 ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท ฮแผฐ ฯ
แผฑแฝธฯ ฮตแผถ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, ฮฒฮฌฮปฮต ฯฮตฮฑฯ
ฯแฝธฮฝ ฮบฮฌฯฯยท ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณแฝฐฯ แฝ
ฯฮน ฮคฮฟแฟฯ แผฮณฮณฮญฮปฮฟฮนฯ ฮฑแฝฯฮฟแฟฆ แผฮฝฯฮตฮปฮตแฟฯฮฑฮน ฯฮตฯแฝถ ฯฮฟแฟฆ ฮบฮฑแฝถ แผฯแฝถ ฯฮตฮนฯแฟถฮฝ แผฯฮฟแฟฆฯฮฏฮฝ ฯฮต, ฮผฮฎ ฯฮฟฯฮต ฯฯฮฟฯฮบฯฯแฟฯ ฯฯแฝธฯ ฮปฮฏฮธฮฟฮฝ ฯแฝธฮฝ ฯฯฮดฮฑ ฯฮฟฯ
. 4.7 แผฯฮท ฮฑแฝฯแฟท แฝ แผธฮทฯฮฟแฟฆฯ ฮ ฮฌฮปฮนฮฝ ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮแฝฮบ แผฮบฯฮตฮนฯฮฌฯฮตฮนฯ ฮฯฯฮนฮฟฮฝ ฯแฝธฮฝ ฮธฮตฯฮฝ ฯฮฟฯ
. 4.8 ฮ ฮฌฮปฮนฮฝ ฯฮฑฯฮฑฮปฮฑฮผฮฒฮฌฮฝฮตฮน ฮฑแฝฯแฝธฮฝ แฝ ฮดฮนฮฌฮฒฮฟฮปฮฟฯ ฮตแผฐฯ แฝฯฮฟฯ แฝฯฮทฮปแฝธฮฝ ฮปฮฏฮฑฮฝ, ฮบฮฑแฝถ ฮดฮตฮฏฮบฮฝฯ
ฯฮนฮฝ ฮฑแฝฯแฟท ฯฮฌฯฮฑฯ ฯแฝฐฯ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฯ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
ฮบฮฑแฝถ ฯแฝดฮฝ ฮดฯฮพฮฑฮฝ ฮฑแฝฯแฟถฮฝ, 4.9 ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท ฮคฮฑแฟฆฯฮฌ ฯฮฟฮน ฯฮฌฮฝฯฮฑ ฮดฯฯฯ แผแฝฐฮฝ ฯฮตฯแฝผฮฝ ฯฯฮฟฯฮบฯ
ฮฝฮฎฯแฟฯ ฮผฮฟฮน.
4.10 ฯฯฯฮต ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท แฝ แผธฮทฯฮฟแฟฆฯ แฝฯฮฑฮณฮต, ฮฃฮฑฯฮฑฮฝแพถยท ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณฮฌฯ ฮฯฯฮนฮฟฮฝ ฯแฝธฮฝ ฮธฮตฯฮฝ ฯฮฟฯ
ฯฯฮฟฯฮบฯ
ฮฝฮฎฯฮตฮนฯ ฮบฮฑแฝถ ฮฑแฝฯแฟท ฮผฯฮฝแฟณ ฮปฮฑฯฯฮตฯฯฮตฮนฯ.
4.11 ฮคฯฯฮต แผฯฮฏฮทฯฮนฮฝ ฮฑแฝฯแฝธฮฝ แฝ ฮดฮนฮฌฮฒฮฟฮปฮฟฯ, ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผฮณฮณฮตฮปฮฟฮน ฯฯฮฟฯแฟฮปฮธฮฟฮฝ ฮบฮฑแฝถ ฮดฮนฮทฮบฯฮฝฮฟฯ
ฮฝ ฮฑแฝฯแฟท.
4.24 ฮบฮฑแฝถ แผฯแฟฮปฮธฮตฮฝ แผก แผฮบฮฟแฝด ฮฑแฝฯฮฟแฟฆ ฮตแผฐฯ แฝ
ฮปฮทฮฝ ฯแฝดฮฝ ฮฃฯ
ฯฮฏฮฑฮฝยท ฮบฮฑแฝถ ฯฯฮฟฯฮฎฮฝฮตฮณฮบฮฑฮฝ ฮฑแฝฯแฟท ฯฮฌฮฝฯฮฑฯ ฯฮฟแฝบฯ ฮบฮฑฮบแฟถฯ แผฯฮฟฮฝฯฮฑฯ ฯฮฟฮนฮบฮฏฮปฮฑฮนฯ ฮฝฯฯฮฟฮนฯ ฮบฮฑแฝถ ฮฒฮฑฯฮฌฮฝฮฟฮนฯ ฯฯ
ฮฝฮตฯฮฟฮผฮญฮฝฮฟฯ
ฯ, ฮดฮฑฮนฮผฮฟฮฝฮนฮถฮฟฮผฮญฮฝฮฟฯ
ฯ ฮบฮฑแฝถ ฯฮตฮปฮทฮฝฮนฮฑฮถฮฟฮผฮญฮฝฮฟฯ
ฯ ฮบฮฑแฝถ ฯฮฑฯฮฑฮปฯ
ฯฮนฮบฮฟฯฯ, ฮบฮฑแฝถ แผฮธฮตฯฮฌฯฮตฯ
ฯฮตฮฝ ฮฑแฝฯฮฟฯฯ.
5.3 ฮฮฮฮฮกฮฮฮ ฮฟแผฑ ฯฯฯฯฮฟแฝถ ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน, แฝ
ฯฮน ฮฑแฝฯแฟถฮฝ แผฯฯแฝถฮฝ แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ.
6.12 ฮบฮฑแฝถ แผฯฮตฯ แผกฮผแฟฮฝ ฯแฝฐ แฝฯฮตฮนฮปฮฎฮผฮฑฯฮฑ แผกฮผแฟถฮฝ, แฝกฯ ฮบฮฑแฝถ แผกฮผฮตแฟฯ แผฯฮฎฮบฮฑฮผฮตฮฝ ฯฮฟแฟฯ แฝฯฮตฮนฮปฮญฯฮฑฮนฯ แผกฮผแฟถฮฝยท
8.16 แฝฯฮฏฮฑฯ ฮดแฝฒ ฮณฮตฮฝฮฟฮผฮญฮฝฮทฯ ฯฯฮฟฯฮฎฮฝฮตฮณฮบฮฑฮฝ ฮฑแฝฯแฟท ฮดฮฑฮนฮผฮฟฮฝฮนฮถฮฟฮผฮญฮฝฮฟฯ
ฯ ฯฮฟฮปฮปฮฟฯฯยท ฮบฮฑแฝถ แผฮพฮญฮฒฮฑฮปฮตฮฝ ฯแฝฐ ฯฮฝฮตฯฮผฮฑฯฮฑ ฮปฯฮณแฟณ, ฮบฮฑแฝถ ฯฮฌฮฝฯฮฑฯ ฯฮฟแฝบฯ ฮบฮฑฮบแฟถฯ แผฯฮฟฮฝฯฮฑฯ แผฮธฮตฯฮฌฯฮตฯ
ฯฮตฮฝยท
8.28 ฮฮฑแฝถ แผฮปฮธฯฮฝฯฮฟฯ ฮฑแฝฯฮฟแฟฆ ฮตแผฐฯ ฯแฝธ ฯฮญฯฮฑฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฯฯฮฑฮฝ ฯแฟถฮฝ ฮฮฑฮดฮฑฯฮทฮฝแฟถฮฝ แฝฯฮฎฮฝฯฮทฯฮฑฮฝ ฮฑแฝฯแฟท ฮดฯฮฟ ฮดฮฑฮนฮผฮฟฮฝฮนฮถฯฮผฮตฮฝฮฟฮน แผฮบ ฯแฟถฮฝ ฮผฮฝฮทฮผฮตฮฏฯฮฝ แผฮพฮตฯฯฯฮผฮตฮฝฮฟฮน, ฯฮฑฮปฮตฯฮฟแฝถ ฮปฮฏฮฑฮฝ แฝฅฯฯฮต ฮผแฝด แผฐฯฯฯฮตฮนฮฝ ฯฮนฮฝแฝฐ ฯฮฑฯฮตฮปฮธฮตแฟฮฝ ฮดฮนแฝฐ ฯแฟฯ แฝฮดฮฟแฟฆ แผฮบฮตฮฏฮฝฮทฯ. 8.29 ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผฮบฯฮฑฮพฮฑฮฝ ฮปฮญฮณฮฟฮฝฯฮตฯ ฮคฮฏ แผกฮผแฟฮฝ ฮบฮฑแฝถ ฯฮฟฮฏ, ฯ
แผฑแฝฒ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ; แผฆฮปฮธฮตฯ แฝงฮดฮต ฯฯแฝธ ฮบฮฑฮนฯฮฟแฟฆ ฮฒฮฑฯฮฑฮฝฮฏฯฮฑฮน แผกฮผแพถฯ; 8.30 แผฎฮฝ ฮดแฝฒ ฮผฮฑฮบฯแฝฐฮฝ แผฯสผ ฮฑแฝฯแฟถฮฝ แผฮณฮญฮปฮท ฯฮฟฮฏฯฯฮฝ ฯฮฟฮปฮปแฟถฮฝ ฮฒฮฟฯฮบฮฟฮผฮญฮฝฮท. 8.31 ฮฟแผฑ ฮดแฝฒ ฮดฮฑฮฏฮผฮฟฮฝฮตฯ ฯฮฑฯฮตฮบฮฌฮปฮฟฯ
ฮฝ ฮฑแฝฯแฝธฮฝ ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแผฐ แผฮบฮฒฮฌฮปฮปฮตฮนฯ แผกฮผแพถฯ, แผฯฯฯฯฮตฮนฮปฮฟฮฝ แผกฮผแพถฯ ฮตแผฐฯ ฯแฝดฮฝ แผฮณฮญฮปฮทฮฝ ฯแฟถฮฝ ฯฮฟฮฏฯฯฮฝ. 8.32 ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ แฝฯฮฌฮณฮตฯฮต. ฮฟแผฑ ฮดแฝฒ แผฮพฮตฮปฮธฯฮฝฯฮตฯ แผฯแฟฮปฮธฮฑฮฝ ฮตแผฐฯ ฯฮฟแฝบฯ ฯฮฟฮฏฯฮฟฯ
ฯยท ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แฝฅฯฮผฮทฯฮตฮฝ ฯแพถฯฮฑ แผก แผฮณฮญฮปฮท ฮบฮฑฯแฝฐ ฯฮฟแฟฆ ฮบฯฮทฮผฮฝฮฟแฟฆ ฮตแผฐฯ ฯแฝดฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝ, ฮบฮฑแฝถ แผฯฮญฮธฮฑฮฝฮฟฮฝ แผฮฝ ฯฮฟแฟฯ แฝฮดฮฑฯฮนฮฝ. 8.33 ฮแผฑ ฮดแฝฒ ฮฒฯฯฮบฮฟฮฝฯฮตฯ แผฯฯ
ฮณฮฟฮฝ, ฮบฮฑแฝถ แผฯฮตฮปฮธฯฮฝฯฮตฯ ฮตแผฐฯ ฯแฝดฮฝ ฯฯฮปฮนฮฝ แผฯฮฎฮณฮณฮตฮนฮปฮฑฮฝ ฯฮฌฮฝฯฮฑ ฮบฮฑแฝถ ฯแฝฐ ฯแฟถฮฝ ฮดฮฑฮนฮผฮฟฮฝฮนฮถฮฟฮผฮญฮฝฯฮฝ. 8.34 ฮบฮฑแฝถ แผฐฮดฮฟแฝบ ฯแพถฯฮฑ แผก ฯฯฮปฮนฯ แผฮพแฟฮปฮธฮตฮฝ ฮตแผฐฯ แฝฯฮฌฮฝฯฮทฯฮนฮฝ ฯแฟท แผธฮทฯฮฟแฟฆ, ฮบฮฑแฝถ แผฐฮดฯฮฝฯฮตฯ ฮฑแฝฯแฝธฮฝ ฯฮฑฯฮตฮบฮฌฮปฮตฯฮฑฮฝ แฝ
ฯฯฯ ฮผฮตฯฮฑฮฒแฟ แผฯแฝธ ฯแฟถฮฝ แฝฯฮฏฯฮฝ ฮฑแฝฯแฟถฮฝ.
9.32 ฮแฝฯแฟถฮฝ ฮดแฝฒ แผฮพฮตฯฯฮฟฮผฮญฮฝฯฮฝ แผฐฮดฮฟแฝบ ฯฯฮฟฯฮฎฮฝฮตฮณฮบฮฑฮฝ ฮฑแฝฯแฟท ฮบฯฯแฝธฮฝ ฮดฮฑฮนฮผฮฟฮฝฮนฮถฯฮผฮตฮฝฮฟฮฝยท 9.33 ฮบฮฑแฝถ แผฮบฮฒฮปฮทฮธฮญฮฝฯฮฟฯ ฯฮฟแฟฆ ฮดฮฑฮนฮผฮฟฮฝฮฏฮฟฯ
แผฮปฮฌฮปฮทฯฮตฮฝ แฝ ฮบฯฯฯฯ. ฮบฮฑแฝถ แผฮธฮฑฯฮผฮฑฯฮฑฮฝ ฮฟแผฑ แฝฯฮปฮฟฮน ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแฝฮดฮญฯฮฟฯฮต แผฯฮฌฮฝฮท ฮฟแฝฯฯฯ แผฮฝ ฯแฟท แผธฯฯฮฑฮฎฮป. 9.34 ฮฟแผฑ ฮดแฝฒ ฮฆฮฑฯฮนฯฮฑแฟฮฟฮน แผฮปฮตฮณฮฟฮฝ แผฮฝ ฯแฟท แผฯฯฮฟฮฝฯฮน ฯแฟถฮฝ ฮดฮฑฮนฮผฮฟฮฝฮฏฯฮฝ แผฮบฮฒฮฌฮปฮปฮตฮน ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ.
12.22 ฮคฯฯฮต ฯฯฮฟฯฮฎฮฝฮตฮณฮบฮฑฮฝ ฮฑแฝฯแฟท ฮดฮฑฮนฮผฮฟฮฝฮนฮถฯฮผฮตฮฝฮฟฮฝ ฯฯ
ฯฮปแฝธฮฝ ฮบฮฑแฝถ ฮบฯฯฯฮฝยท ฮบฮฑแฝถ แผฮธฮตฯฮฌฯฮตฯ
ฯฮตฮฝ ฮฑแฝฯฯฮฝ, แฝฅฯฯฮต ฯแฝธฮฝ ฮบฯฯแฝธฮฝ ฮปฮฑฮปฮตแฟฮฝ ฮบฮฑแฝถ ฮฒฮปฮญฯฮตฮนฮฝ. 12.23 ฮฮฑแฝถ แผฮพฮฏฯฯฮฑฮฝฯฮฟ ฯฮฌฮฝฯฮตฯ ฮฟแผฑ แฝฯฮปฮฟฮน ฮบฮฑแฝถ แผฮปฮตฮณฮฟฮฝ ฮฮฎฯฮน ฮฟแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฯ
แผฑแฝธฯ ฮฮฑฯ
ฮตฮฏฮด; 12.24 ฮฟแผฑ ฮดแฝฒ ฮฆฮฑฯฮนฯฮฑแฟฮฟฮน แผฮบฮฟฯฯฮฑฮฝฯฮตฯ ฮตแผถฯฮฟฮฝ ฮแฝฯฮฟฯ ฮฟแฝฮบ แผฮบฮฒฮฌฮปฮปฮตฮน ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ ฮตแผฐ ฮผแฝด แผฮฝ ฯแฟท ฮฮตฮตฮถฮตฮฒฮฟแฝบฮป แผฯฯฮฟฮฝฯฮน ฯแฟถฮฝ ฮดฮฑฮนฮผฮฟฮฝฮฏฯฮฝ. 12.25 ฮแผฐฮดแฝผฯ ฮดแฝฒ ฯแฝฐฯ แผฮฝฮธฯ
ฮผฮฎฯฮตฮนฯ ฮฑแฝฯแฟถฮฝ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮ แพถฯฮฑ ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฮผฮตฯฮนฯฮธฮตแฟฯฮฑ ฮบฮฑฮธสผ แผฮฑฯ
ฯแฟฯ แผฯฮทฮผฮฟแฟฆฯฮฑฮน, ฮบฮฑแฝถ ฯแพถฯฮฑ ฯฯฮปฮนฯ แผข ฮฟแผฐฮบฮฏฮฑ ฮผฮตฯฮนฯฮธฮตแฟฯฮฑ ฮบฮฑฮธสผ แผฮฑฯ
ฯแฟฯ ฮฟแฝ ฯฯฮฑฮธฮฎฯฮตฯฮฑฮน. 12.26 ฮบฮฑแฝถ ฮตแผฐ แฝ ฮฃฮฑฯฮฑฮฝแพถฯ ฯแฝธฮฝ ฮฃฮฑฯฮฑฮฝแพถฮฝ แผฮบฮฒฮฌฮปฮปฮตฮน, แผฯสผ แผฮฑฯ
ฯแฝธฮฝ แผฮผฮตฯฮฏฯฮธฮทยท ฯแฟถฯ ฮฟแฝฮฝ ฯฯฮฑฮธฮฎฯฮตฯฮฑฮน แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฮฑแฝฯฮฟแฟฆ; 12.27 ฮบฮฑแฝถ ฮตแผฐ แผฮณแฝผ แผฮฝ ฮฮตฮตฮถฮตฮฒฮฟแฝบฮป แผฮบฮฒฮฌฮปฮปฯ ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ, ฮฟแผฑ ฯ
แผฑฮฟแฝถ แฝฮผแฟถฮฝ แผฮฝ ฯฮฏฮฝฮน แผฮบฮฒฮฌฮปฮปฮฟฯ
ฯฮนฮฝ; ฮดฮนแฝฐ ฯฮฟแฟฆฯฮฟ ฮฑแฝฯฮฟแฝถ ฮบฯฮนฯฮฑแฝถ แผฯฮฟฮฝฯฮฑฮน แฝฮผแฟถฮฝ. 12.28 ฮตแผฐ ฮดแฝฒ แผฮฝ ฯฮฝฮตฯฮผฮฑฯฮน ฮธฮตฮฟแฟฆ แผฮณแฝผ แผฮบฮฒฮฌฮปฮปฯ ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ, แผฯฮฑ แผฯฮธฮฑฯฮตฮฝ แผฯสผ แฝฮผแพถฯ แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ. 12.29 แผข ฯแฟถฯ ฮดฯฮฝฮฑฯฮฑฮฏ ฯฮนฯ ฮตแผฐฯฮตฮปฮธฮตแฟฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฮฟแผฐฮบฮฏฮฑฮฝ ฯฮฟแฟฆ แผฐฯฯฯ
ฯฮฟแฟฆ ฮบฮฑแฝถ ฯแฝฐ ฯฮบฮตฯฮท ฮฑแฝฯฮฟแฟฆ แผฯฯฮฌฯฮฑฮน, แผแฝฐฮฝ ฮผแฝด ฯฯแฟถฯฮฟฮฝ ฮดฮฎฯแฟ ฯแฝธฮฝ แผฐฯฯฯ
ฯฯฮฝ; ฮบฮฑแฝถ ฯฯฯฮต ฯแฝดฮฝ ฮฟแผฐฮบฮฏฮฑฮฝ ฮฑแฝฯฮฟแฟฆ ฮดฮนฮฑฯฯฮฌฯฮตฮน. 12.30 แฝ ฮผแฝด แฝขฮฝ ฮผฮตฯสผ แผฮผฮฟแฟฆ ฮบฮฑฯสผ แผฮผฮฟแฟฆ แผฯฯฮฏฮฝ, ฮบฮฑแฝถ แฝ ฮผแฝด ฯฯ
ฮฝฮฌฮณฯฮฝ ฮผฮตฯสผ แผฮผฮฟแฟฆ ฯฮบฮฟฯฯฮฏฮถฮตฮน.
13.30 แผฯฮตฯฮต ฯฯ
ฮฝฮฑฯ
ฮพฮฌฮฝฮตฯฮธฮฑฮน แผฮผฯฯฯฮตฯฮฑ แผฯฯ ฯฮฟแฟฆ ฮธฮตฯฮนฯฮผฮฟแฟฆยท ฮบฮฑแฝถ แผฮฝ ฮบฮฑฮนฯแฟท ฯฮฟแฟฆ ฮธฮตฯฮนฯฮผฮฟแฟฆ แผฯแฟถ ฯฮฟแฟฯ ฮธฮตฯฮนฯฯฮฑแฟฯ ฮฃฯ
ฮปฮปฮญฮพฮฑฯฮต ฯฯแฟถฯฮฟฮฝ ฯแฝฐ ฮถฮนฮถฮฌฮฝฮนฮฑ ฮบฮฑแฝถ ฮดฮฎฯฮฑฯฮต ฮฑแฝฯแฝฐ ฮตแผฐฯ ฮดฮญฯฮผฮฑฯ ฯฯแฝธฯ ฯแฝธ ฮบฮฑฯฮฑฮบฮฑแฟฆฯฮฑฮน ฮฑแฝฯฮฌ, ฯแฝธฮฝ ฮดแฝฒ ฯแฟฯฮฟฮฝ ฯฯ
ฮฝฮฌฮณฮตฯฮต ฮตแผฐฯ ฯแฝดฮฝ แผฯฮฟฮธฮฎฮบฮทฮฝ ฮผฮฟฯ
.
15.21 ฮฮฑแฝถ แผฮพฮตฮปฮธแฝผฮฝ แผฮบฮตแฟฮธฮตฮฝ แฝ แผธฮทฯฮฟแฟฆฯ แผฮฝฮตฯฯฯฮทฯฮตฮฝ ฮตแผฐฯ ฯแฝฐ ฮผฮญฯฮท ฮคฯฯฮฟฯ
ฮบฮฑแฝถ ฮฃฮนฮดแฟถฮฝฮฟฯ. 15.22 ฮฮฑแฝถ แผฐฮดฮฟแฝบ ฮณฯ
ฮฝแฝด ฮงฮฑฮฝฮฑฮฝฮฑฮฏฮฑ แผฯแฝธ ฯแฟถฮฝ แฝฯฮฏฯฮฝ แผฮบฮตฮฏฮฝฯฮฝ แผฮพฮตฮปฮธฮฟแฟฆฯฮฑ แผฮบฯฮฑฮถฮตฮฝ ฮปฮญฮณฮฟฯ
ฯฮฑ แผฮปฮญฮทฯฯฮฝ ฮผฮต, ฮบฯฯฮนฮต ฯ
แผฑแฝธฯ ฮฮฑฯ
ฮตฮฏฮดยท แผก ฮธฯ
ฮณฮฌฯฮทฯ ฮผฮฟฯ
ฮบฮฑฮบแฟถฯ ฮดฮฑฮนฮผฮฟฮฝฮฏฮถฮตฯฮฑฮน. แฝ ฮดแฝฒ ฮฟแฝฮบ แผฯฮตฮบฯฮฏฮธฮท ฮฑแฝฯแฟ ฮปฯฮณฮฟฮฝ. 15.23 ฮบฮฑแฝถ ฯฯฮฟฯฮตฮปฮธฯฮฝฯฮตฯ ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ แผ ฯฯฯฮฟฯ
ฮฝ ฮฑแฝฯแฝธฮฝ ฮปฮญฮณฮฟฮฝฯฮตฯ แผฯฯฮปฯ
ฯฮฟฮฝ ฮฑแฝฯฮฎฮฝ, แฝ
ฯฮน ฮบฯฮฌฮถฮตฮน แฝฯฮนฯฮธฮตฮฝ แผกฮผแฟถฮฝ. 15.24 แฝ ฮดแฝฒ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮตแผถฯฮตฮฝ ฮแฝฮบ แผฯฮตฯฯฮฌฮปฮทฮฝ ฮตแผฐ ฮผแฝด ฮตแผฐฯ ฯแฝฐ ฯฯฯฮฒฮฑฯฮฑ ฯแฝฐ แผฯฮฟฮปฯฮปฯฯฮฑ ฮฟแผดฮบฮฟฯ
แผธฯฯฮฑฮฎฮป. 15.25 แผก ฮดแฝฒ แผฮปฮธฮฟแฟฆฯฮฑ ฯฯฮฟฯฮตฮบฯฮฝฮตฮน ฮฑแฝฯแฟท ฮปฮญฮณฮฟฯ
ฯฮฑ ฮฯฯฮนฮต, ฮฒฮฟฮฎฮธฮตฮน ฮผฮฟฮน. 15.26 แฝ ฮดแฝฒ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮตแผถฯฮตฮฝ ฮแฝฮบ แผฯฯฮนฮฝ ฮบฮฑฮปแฝธฮฝ ฮปฮฑฮฒฮตแฟฮฝ ฯแฝธฮฝ แผฯฯฮฟฮฝ ฯแฟถฮฝ ฯฮญฮบฮฝฯฮฝ ฮบฮฑแฝถ ฮฒฮฑฮปฮตแฟฮฝ ฯฮฟแฟฯ ฮบฯ
ฮฝฮฑฯฮฏฮฟฮนฯ. 15.27 แผก ฮดแฝฒ ฮตแผถฯฮตฮฝ ฮฮฑฮฏ, ฮบฯฯฮนฮต, ฮบฮฑแฝถ ฮณแฝฐฯ ฯแฝฐ ฮบฯ
ฮฝฮฌฯฮนฮฑ แผฯฮธฮฏฮตฮน แผฯแฝธ ฯแฟถฮฝ ฯฮนฯฮฏฯฮฝ ฯแฟถฮฝ ฯฮนฯฯฯฮฝฯฯฮฝ แผฯแฝธ ฯแฟฯ ฯฯฮฑฯฮญฮถฮทฯ ฯแฟถฮฝ ฮบฯ
ฯฮฏฯฮฝ ฮฑแฝฯแฟถฮฝ. 15.28 ฯฯฯฮต แผฯฮฟฮบฯฮนฮธฮตแฝถฯ แฝ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟ แฝฎ ฮณฯฮฝฮฑฮน, ฮผฮตฮณฮฌฮปฮท ฯฮฟฯ
แผก ฯฮฏฯฯฮนฯยท ฮณฮตฮฝฮทฮธฮฎฯฯ ฯฮฟฮน แฝกฯ ฮธฮญฮปฮตฮนฯ. ฮบฮฑแฝถ แผฐฮฌฮธฮท แผก ฮธฯ
ฮณฮฌฯฮทฯ ฮฑแฝฯแฟฯ แผฯแฝธ ฯแฟฯ แฝฅฯฮฑฯ แผฮบฮตฮฏฮฝฮทฯ.
17.14 ฮฮฑแฝถ แผฮปฮธฯฮฝฯฯฮฝ ฯฯแฝธฯ ฯแฝธฮฝ แฝฯฮปฮฟฮฝ ฯฯฮฟฯแฟฮปฮธฮตฮฝ ฮฑแฝฯแฟท แผฮฝฮธฯฯฯฮฟฯ ฮณฮฟฮฝฯ
ฯฮตฯแฟถฮฝ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฮปฮญฮณฯฮฝ 17.15 ฮฯฯฮนฮต, แผฮปฮญฮทฯฯฮฝ ฮผฮฟฯ
ฯแฝธฮฝ ฯ
แผฑฯฮฝ, แฝ
ฯฮน ฯฮตฮปฮทฮฝฮนฮฌฮถฮตฯฮฑฮน ฮบฮฑแฝถ ฮบฮฑฮบแฟถฯ แผฯฮตฮน, ฯฮฟฮปฮปฮฌฮบฮนฯ ฮณแฝฐฯ ฯฮฏฯฯฮตฮน ฮตแผฐฯ ฯแฝธ ฯแฟฆฯ ฮบฮฑแฝถ ฯฮฟฮปฮปฮฌฮบฮนฯ ฮตแผฐฯ ฯแฝธ แฝฮดฯฯยท 17.16 ฮบฮฑแฝถ ฯฯฮฟฯฮฎฮฝฮตฮณฮบฮฑ ฮฑแฝฯแฝธฮฝ ฯฮฟแฟฯ ฮผฮฑฮธฮทฯฮฑแฟฯ ฯฮฟฯ
, ฮบฮฑแฝถ ฮฟแฝฮบ แผ ฮดฯ
ฮฝฮฎฮธฮทฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฮธฮตฯฮฑฯฮตแฟฆฯฮฑฮน. 17.17 แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮดแฝฒ แฝ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ แฝฎ ฮณฮตฮฝฮตแฝฐ แผฯฮนฯฯฮฟฯ ฮบฮฑแฝถ ฮดฮนฮตฯฯฯฮฑฮผฮผฮญฮฝฮท, แผฯฯ ฯฯฯฮต ฮผฮตฮธสผ แฝฮผแฟถฮฝ แผฯฮฟฮผฮฑฮน; แผฯฯ ฯฯฯฮต แผฮฝฮญฮพฮฟฮผฮฑฮน แฝฮผแฟถฮฝ; ฯฮญฯฮตฯฮญ ฮผฮฟฮน ฮฑแฝฯแฝธฮฝ แฝงฮดฮต. 17.18 ฮบฮฑแฝถ แผฯฮตฯฮฏฮผฮทฯฮตฮฝ ฮฑแฝฯแฟท แฝ แผธฮทฯฮฟแฟฆฯ, ฮบฮฑแฝถ แผฮพแฟฮปฮธฮตฮฝ แผฯสผ ฮฑแฝฯฮฟแฟฆ ฯแฝธ ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝยท ฮบฮฑแฝถ แผฮธฮตฯฮฑฯฮตฯฮธฮท แฝ ฯฮฑแฟฯ แผฯแฝธ ฯแฟฯ แฝฅฯฮฑฯ แผฮบฮตฮฏฮฝฮทฯ. 17.19 ฮคฯฯฮต ฯฯฮฟฯฮตฮปฮธฯฮฝฯฮตฯ ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฯแฟท แผธฮทฯฮฟแฟฆ ฮบฮฑฯสผ แผฐฮดฮฏฮฑฮฝ ฮตแผถฯฮฑฮฝ ฮฮนแฝฐ ฯฮฏ แผกฮผฮตแฟฯ ฮฟแฝฮบ แผ ฮดฯ
ฮฝฮฎฮธฮทฮผฮตฮฝ แผฮบฮฒฮฑฮปฮตแฟฮฝ ฮฑแฝฯฯ; 17.20 แฝ ฮดแฝฒ ฮปฮญฮณฮตฮน ฮฑแฝฯฮฟแฟฯ ฮฮนแฝฐ ฯแฝดฮฝ แฝฮปฮนฮณฮฟฯฮนฯฯฮฏฮฑฮฝ แฝฮผแฟถฮฝยท แผฮผแฝดฮฝ ฮณแฝฐฯ ฮปฮญฮณฯ แฝฮผแฟฮฝ, แผแฝฐฮฝ แผฯฮทฯฮต ฯฮฏฯฯฮนฮฝ แฝกฯ ฮบฯฮบฮบฮฟฮฝ ฯฮนฮฝฮฌฯฮตฯฯ, แผฯฮตแฟฯฮต ฯแฟท แฝฯฮตฮน ฯฮฟฯฯแฟณ ฮฮตฯฮฌฮฒฮฑ แผฮฝฮธฮตฮฝ แผฮบฮตแฟ, ฮบฮฑแฝถ ฮผฮตฯฮฑฮฒฮฎฯฮตฯฮฑฮน, ฮบฮฑแฝถ ฮฟแฝฮดแฝฒฮฝ แผฮดฯ
ฮฝฮฑฯฮฎฯฮตฮน แฝฮผแฟฮฝ. 17.21
21.21 แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮดแฝฒ แฝ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ, แผแฝฐฮฝ แผฯฮทฯฮต ฯฮฏฯฯฮนฮฝ ฮบฮฑแฝถ ฮผแฝด ฮดฮนฮฑฮบฯฮนฮธแฟฯฮต, ฮฟแฝ ฮผฯฮฝฮฟฮฝ ฯแฝธ ฯแฟฯ ฯฯ
ฮบแฟฯ ฯฮฟฮนฮฎฯฮตฯฮต, แผฮปฮปแฝฐ ฮบแผฮฝ ฯแฟท แฝฯฮตฮน ฯฮฟฯฯแฟณ ฮตแผดฯฮทฯฮต แผฯฮธฮทฯฮน ฮบฮฑแฝถ ฮฒฮปฮฎฮธฮทฯฮน ฮตแผฐฯ ฯแฝดฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝ, ฮณฮตฮฝฮฎฯฮตฯฮฑฮนยท
23.9 ฮบฮฑแฝถ ฯฮฑฯฮญฯฮฑ ฮผแฝด ฮบฮฑฮปฮญฯฮทฯฮต แฝฮผแฟถฮฝ แผฯแฝถ ฯแฟฯ ฮณแฟฯ, ฮตแผทฯ ฮณฮฌฯ แผฯฯฮนฮฝ แฝฮผแฟถฮฝ แฝ ฯฮฑฯแฝดฯ แฝ ฮฟแฝฯฮฌฮฝฮนฮฟฯยท'' None | sup>
3.11 I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12 His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire."
4.1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2 When he had fasted forty days and forty nights, he was hungry afterward. 4.3 The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4 But he answered, "It is written, \'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.\'" 4.5 Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6 and said to him, "If you are the Son of God, throw yourself down, for it is written, \'He will give his angels charge concerning you.\' and, \'On their hands they will bear you up, So that you don\'t dash your foot against a stone.\'" 4.7 Jesus said to him, "Again, it is written, \'You shall not test the Lord, your God.\'" 4.8 Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9 He said to him, "I will give you all of these things, if you will fall down and worship me."
4.10 Then Jesus said to him, "Get behind me, Satan! For it is written, \'You shall worship the Lord your God, and him only shall you serve.\'"
4.11 Then the devil left him, and behold, angels came and ministered to him.
4.24 The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them.
5.3 "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven.
6.12 Forgive us our debts, as we also forgive our debtors.
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. 8.34 Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders.
9.32 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. 12.29 Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his house. 12.30 "He who is not with me is against me, and he who doesn\'t gather with me, scatters.
13.30 Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."\'"
15.21 Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22 Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized!" 15.23 But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us." 15.24 But he answered, "I wasn\'t sent to anyone but the lost sheep of the house of Israel." 15.25 But she came and worshiped him, saying, "Lord, help me." 15.26 But he answered, "It is not appropriate to take the children\'s bread and throw it to the dogs." 15.27 But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters\' table." 15.28 Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour.
17.14 When they came to the multitude, a man came to him, kneeling down to him, saying, 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. 17.21 But this kind doesn\'t go out except by prayer and fasting."
21.21 Jesus answered them, "Most assuredly I tell you, if you have faith, and don\'t doubt, you will not only do what is done to the fig tree, but even if you told this mountain, \'Be taken up and cast into the sea,\' it would be done.
23.9 Call no man on the earth your father, for one is your Father, he who is in heaven. '' None |
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92. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Demons โข Logos, As mediating demon โข daimon/daimones โข daimon/demon โข daimones โข daimonic cycle โข daimons
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 38, 136; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 415, 420, 421, 422; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 26; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 229; Johnston (2008), Ancient Greek Divination, 10, 11, 46, 140; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 165; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 160
| 414e Their presence and power wise men are ever telling us we must look for in Nature and in Matter, where it is manifested, the originating influence being reserved for the Deity, as is right. Certainly it is foolish and childish in the extreme to imagine that the god himself after the manner of ventriloquists (who used to be called \'Eurycleis,\' but now \'Pythones\') enters into the bodies of his prophets and prompts their utterances, employing their mouths and voices as instruments. For if he allows himself to become entangled in men\'s needs, he is prodigal with his majesty and he does not observe the dignity and greatness of his preeminence.""You are right," said Cleombrotus; "but since it is hard to apprehend' 415c afew souls still, in the long reach of time, because of supreme excellence, come, after being purified, to share completely in divine qualities. But with some of these souls it comes to pass that they do not maintain control over themselves, but yield to temptation and are again clothed with mortal bodies and have a dim and darkened life, like mist or vapour."Hesiod thinks that with the lapse of certain periods of years the end comes even to the demigods; for, speaking in the person of the Naiad, he indirectly suggests the length of time with these words: Nine generations long is the life of the crow and his cawing, Nine generations of vigorous men. Lives of four crows together Equal the life of a stag, and three stages the old age of a raven; Nine of the lives of the raven the life of the Phoenix doth equal; 416c and when this is multiplied five times by three it gives the specified number. But concerning these matters there is no need for us to disagree with Demetrius. In fact, even if the period of time in which the soul of the demigod or hero changes its life be longer or shorter, determinate or indeterminate, none the less the proof will be there on the basis which he desires, fortified by clear testimony from ancient times, that in the confines, as it were, between gods and men there exist certain natures susceptible to human emotions and involuntary changes, whom it is right that we, like our fathers before us, should regard as demigods, and, calling them by that name, should reverence them."As an illustration of this subject, Xenocrates, the companion of Plato, 416d employed the order of the triangles; the equilateral he compared to the nature of the gods, the scalene to that of man, and the isosceles to that of the demigods; for the first is equal in all its lines, the second unequal in all, and the third is partly equal and partly unequal, like the nature of the demigods, which has human emotions and godlike power. Nature has placed within our ken perceptible images and visible likenesses, the sun and the stars for the gods, and for mortal men beams of light, comets, and meteors, a comparison which Euripides has made in the verses: He that but yesterday was vigorous of frame, even as a star from heaven falls, Gave up in death his spirit to the air. ' None |
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93. Plutarch, On Exilio, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Plutarch, on Empedocles daimon โข daimon, Empedoclean โข daimons โข psyche as seat of purity/impurity, equivalent to Empedocles daimon โข spitting, sea spits out the daimon
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 27; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 83, 84, 88
| 607c but by coming to Thebes expatriated his \'descendant,\' Euhius Dionysus, Rouser of women, Him that is adored in frenzy"? Now as to the matters at which Aeschylus hinted darkly when he said And pure Apollo, god exiled from heaven "let my lips" in the words of Herodotus "be sealed"; Empedocles, however, when beginning the presentation of his philosophy, says by way of prelude: Alaw there is, an oracle of Doom, of old enacted by the assembled gods, That if a Daemon รข\x80\x94 such as live for agesรข\x80\x94 Defile himself with foul and sinful murder, He must for seasons thrice ten thousand roam Far from the Blest: such is the path Itread,'' None |
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94. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Daemon โข Spirit, characterizations as, angelic or daemonic being โข daimon, daemon โข language, non-verbal (of daimones)
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 103; Levison (2009), Filled with the Spirit, 182, 191; Leรฃo and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 203
| 588e with the body but little, for necessary ends, was so sensitive and delicate as to respond at once to what reached him. What reached him, one would conjecture, was not spoken language, but the unuttered words of a daemon, making voiceless contact with his intelligence by their sense alone. For speech is like a blow รข\x80\x94 when we converse with one another, the words are forced through our ears and the soul is compelled to take them in รข\x80\x94; whereas the intelligence of the higher power guides the gifted soul, which requires no blows, by the touch of its thought; and the soul on its part yields to the slackening and tightening of its movements by the higher intelligence.'' None |
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95. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข daimon/daimones โข daimons
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 33, 38, 136; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 420
| 360e whom Plato and Pythagoras and Xenocrates and Chrysippus, following the lead of early writers on sacred subjects, allege to have been stronger than men and, in their might, greatly surpassing our nature, yet not possessing the divine quality unmixed and uncontaminated, but with a share also in the nature of the soul and in the perceptive faculties of the body, and with a susceptibility to pleasure and pain and to whatsoever other experience is incident to these mutations, and is the source of much disquiet in some and of less in others. For in demigods, as in men, there are divers degrees of virtue and vice.'361b Xenocrates also is of the opinion that such days as are days of ill omen, and such festivals as have associated with them either beatings or lamentations or fastings or scurrilous language or ribald jests have no relation to the honours paid to the gods or to worthy demigods, but he believes that there exist in the space about us certain great and powerful natures, obdurate, however, and morose, which take pleasure in such things as these, and, if they succeed in obtaining them, resort to nothing worse. Then again, Hesiod calls the worthy and good demigods "holy deities" and "guardians of mortals" and Givers of wealth, and having therein a reward that is kingly. ' None |
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96. Plutarch, Demetrius, 21.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Demon โข daimon
Found in books: Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 203; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 91
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21.3 ฯฯแฝธฯ ฮดแฝฒ ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ ฯฯฮปฮตฮผฮฟฮฝ ฮฑแฝฯแฟท ฮบฮฑแฝถ ฮธฯฯฮฑฮบฮตฯ แผฮบฮฟฮผฮฏฯฮธฮทฯฮฑฮฝ แผฮบ ฮฯฯฯฮฟฯ
ฮดฯฮฟ ฯฮนฮดฮทฯฮฟแฟ, ฮผฮฝแฟถฮฝ แฝฮปฮบแฟฯ แผฮบฮฌฯฮตฯฮฟฯ ฯฮตฯฯฮฑฯฮฌฮบฮฟฮฝฯฮฑ. ฮดฯ
ฯฯฮฌฮธฮตฮนฮฑฮฝ ฮดแฝฒ ฮบฮฑแฝถ แฟฅฯฮผฮทฮฝ ฮฑแฝฯแฟถฮฝ แผฯฮนฮดฮตฮนฮบฮฝฯฮผฮตฮฝฮฟฯ แฝ ฯฮตฯฮฝฮฏฯฮทฯ ฮฯฮฮปฮฟฯ แผฮบฮญฮปฮตฯ
ฯฮตฮฝ แผฮพ ฮตแผดฮบฮฟฯฮน ฮฒฮทฮผฮฌฯฯฮฝ แผฯฮตแฟฮฝฮฑฮน ฮบฮฑฯฮฑฯฮตฮปฯฮนฮบแฝธฮฝ ฮฒฮญฮปฮฟฯ, ฮฟแฝ ฯฯฮฟฯฯฮตฯฯฮฝฯฮฟฯ แผฯฯฮฑฮณแฝดฯ ฮดฮนฮญฮผฮตฮนฮฝฮตฮฝ แฝ ฯฮฏฮดฮทฯฮฟฯ, แผฮผฯ
ฯแฝดฮฝ ฮดแฝฒ ฮผฯฮปฮนฯ แผฯฯฮตฮฝ แผฮผฮฒฮปฮตแฟฮฑฮฝ, ฮฟแผทฮฟฮฝ แผฯแฝธ ฮณฯฮฑฯฮตฮฏฮฟฯ
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21.3 '' None |
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97. Plutarch, Demosthenes, 21.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Demon โข daimon
Found in books: Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 203; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 91
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21.3 ฯแฝธฮฝ ฮผแฝฒฮฝ ฮฟแฝฮฝ ฮปฯฮณฮฟฮฝ ฮตแผถฯฮตฮฝ แฝ ฮฮทฮผฮฟฯฮธฮญฮฝฮทฯ, ฯฮฟแฟฯ ฮดแฝฒ ฯฮทฯฮฏฯฮผฮฑฯฮนฮฝ ฮฟแฝฯ แผฮฑฯ
ฯฯฮฝ, แผฮปฮปสผ แผฮฝ ฮผฮญฯฮตฮน ฯแฟถฮฝ ฯฮฏฮปฯฮฝ แผฮบฮฑฯฯฮฟฮฝ แผฯฮญฮณฯฮฑฯฮตฮฝ, แผฮพฮฟฮนฯฮฝฮนฮถฯฮผฮตฮฝฮฟฯ ฯแฝธฮฝ แผดฮดฮนฮฟฮฝ ฮดฮฑฮฏฮผฮฟฮฝฮฑ ฮบฮฑแฝถ ฯแฝดฮฝ ฯฯฯฮทฮฝ, แผฯฯ ฮฑแฝฮธฮนฯ แผฮฝฮตฮธฮฌฯฯฮทฯฮต ฮฆฮนฮปฮฏฯฯฮฟฯ
ฯฮตฮปฮตฯ
ฯฮฎฯฮฑฮฝฯฮฟฯ. แผฯฮตฮปฮตฯฯฮทฯฮต ฮดแฝฒ ฯแฟ ฯฮตฯแฝถ ฮงฮฑฮนฯฯฮฝฮตฮนฮฑฮฝ ฮตแฝฯฯ
ฯฮฏแพณ ฯฯฯฮฝฮฟฮฝ ฮฟแฝ ฯฮฟฮปแฝบฮฝ แผฯฮนฮฒฮนฯฯฮฑฯยท ฮบฮฑแฝถ ฯฮฟแฟฆฯฮฟ ฮดฮฟฮบฮตแฟ ฯแฟท ฯฮตฮปฮตฯ
ฯฮฑฮฏแฟณ ฯแฟถฮฝ แผฯแฟถฮฝ แฝ ฯฯฮทฯฮผแฝธฯ แผฯฮฟฮธฮตฯฯฮฏฯฮฑฮนยท ฮบฮปฮฑฮฏฮตฮน แฝ ฮฝฮนฮบฮทฮธฮตฮฏฯ, แฝ ฮดแฝฒ ฮฝฮนฮบฮฎฯฮฑฯ แผฯฯฮปฯฮปฮตฮฝ.'' None | sup>
21.3 '' None |
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98. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Demonic/evil/hostile powers โข demons
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 27; Immendรถrfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 177
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99. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข daimons โข daimons, language of โข exorcism and demons, elite rhetoric on โข exorcism and demons, ritual words
Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 93; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 190
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100. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Daimon โข Demonic Divination โข Demons โข Personal daimon โข daemon, demon โข demon, demonic โข demons, and heretics โข demons/demonology
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 160; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 298; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 31; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 176; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 24; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 17, 59; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 9
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101. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข daimon โข daimones
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 9; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 29
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102. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข daimon/daimones โข demons, (Middle) Platonists on
Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 285; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 63
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103. Anon., Acts of Thomas, 27, 32, 49-50 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข demons โข demons and baptism โข demons and sexual sin โข demons/demonology
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 212; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130, 162; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191, 192; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43, 44
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27 And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said): Come, thou holy name of the Christ that is above every name. Come, thou power of the Most High, and the compassion that is perfect. Come, gift (charism) of the Most High. Come, compassionate mother. Come, communion of the male. Come, she that revealeth the hidden mysteries. Come, mother of the seven houses, that thy rest may be in the eighth house. Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with these young men. Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. And when they were sealed, there appeared unto them a youth holding a lighted torch, so that their lamps became dim at the approach of the light thereof. And he went forth and was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to be contained by us, and we are not able to bear it, for it is too great for our sight. And when the dawn came and it was morning, he brake bread and made them partakers of the eucharist of the Christ. And they were glad and rejoiced. And many others also, believing, were added to them, and came into the refuge of the Saviour.'
49 And he laid his hands on them and blessed them, saying: The grace of our Lord Jesus Christ shall be upon you for ever. And they said, Amen. And the woman besought him, saying: O apostle of the Most High, give me the seal, that that enemy return not again unto me. Then he caused her to come near unto him (Syr. went to a river which was close by there), and laid his hands upon her and sealed her in the name of the Father and the Son and the Holy Ghost; and many others also were sealed with her. And the apostle bade his minister (deacon) to set forth a table; and he set forth a stool which they found there, and spread a linen cloth upon it and set on the bread of blessing; and the apostle stood by it and said: Jesu, that hast accounted us worthy to partake of the eucharist of thine holy body and blood, lo, we are bold to draw near unto thine eucharist and to call upon thine holy name: come thou and communicate unto us (Syr. adds more). 50 And he began to say: Come, O perfect compassion, Come O communion of the male, Come, she that knoweth the mysteries of him that is chosen, Come, she that hath part in all the combats of the noble champion (athlete), Come, the silence that revealeth the great things of the whole greatness, Come, she that manifesteth the hidden things and maketh the unspeakable things plain, the holy dove that beareth the twin young, Come, the hidden mother, Come, she that is manifest in her deeds and giveth joy and rest unto them that are joined unto her: Come and communicate with us in this eucharist which we celebrate in thy name and in the love-feast wherein we are gathered together at thy calling. (Syr. has other clauses and not few variants.) And having so said he marked out the cross upon the bread, and brake it, and began to distribute it. And first he gave unto the woman, saying: This shall be unto thee for remission of sins and eternal transgressions (Syr. and for the everlasting resurrection). And after her he gave unto all the others also which had received the seal (Syr. and said to them: Let this eucharist be unto you for life and rest, and not for judgement and vengeance. And they said, Amen. Cf. 29 fin.). The Sixth Act: of the youth that murdered the Woman. ' None |
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104. Athenagoras, Apology Or Embassy For The Christians, 23-28 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Demonic Divination โข Socrates; daimon of โข daemons โข demon โข demon (daimon) โข demons โข demons, and fallen angels โข demons, in the Christian tradition โข demons, xii; Socrates daimon, โข demons, xii; in philosophers thought โข demons, xii; origin, nature and activity of โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon โข idolatry; instigated by demons
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 192; Dillon and Timotin (2015), Platonic Theories of Prayer, 96; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 168; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 249; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152, 175; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 46; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 10
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23 You may say, however, since you excel all men in understanding, How comes it to pass, then, that some of the idols manifest power, if those to whom we erect the statues are not gods? For it is not likely that images destitute of life and motion can of themselves do anything without a mover. That in various places, cities, and nations, certain effects are brought about in the name of idols, we are far from denying. None the more, however, if some have received benefit, and others, on the contrary, suffered harm, shall we deem those to be gods who have produced the effects in either case. But I have made careful inquiry, both why it is that you think the idols to have this power, and who they are that, usurping their names, produce the effects. It is necessary for me, however, in attempting to show who they are that produce the effects ascribed to the idols, and that they are not gods, to have recourse to some witnesses from among the philosophers. First Thales, as those who have accurately examined his opinions report, divides superior beings into God, demons, and heroes. God he recognises as the Intelligence (&24 What need is there, in speaking to you who have searched into every department of knowledge, to mention the poets, or to examine opinions of another kind? Let it suffice to say thus much. If the poets and philosophers did not acknowledge that there is one God, and concerning these gods were not of opinion, some that they are demons, others that they are matter, and others that they once were men, - there might be some show of reason for our being harassed as we are, since we employ language which makes a distinction between God and matter, and the natures of the two. For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence - the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it, and one in particular, which is hostile to God: not that anything is really opposed to God, like strife to friendship, according to Empedocles, and night to day, according to the appearing and disappearing of the stars (for even if anything had placed itself in opposition to God, it would have ceased to exist, its structure being destroyed by the power and might of God), but that to the good that is in God, which belongs of necessity to Him, and co-exists with Him, as color with body, without which it has no existence (not as being part of it, but as an attendant property co-existing with it, united and blended, just as it is natural for fire to be yellow and the ether dark blue) - to the good that is in God, I say, the spirit which is about matter, who was created by God, just as the other angels were created by Him, and entrusted with the control of matter and the forms of matter, is opposed. For this is the office of the angels - to exercise providence for God over the things created and ordered by Him; so that God may have the universal and general providence of the whole, while the particular parts are provided for by the angels appointed over them. Just as with men, who have freedom of choice as to both virtue and vice (for you would not either honour the good or punish the bad, unless vice and virtue were in their own power; and some are diligent in the matters entrusted to them by you, and others faithless), so is it among the angels. Some, free agents, you will observe, such as they were created by God, continued in those things for which God had made and over which He had ordained them; but some outraged both the constitution of their nature and the government entrusted to them: namely, this ruler of matter and its various forms, and others of those who were placed about this first firmament (you know that we say nothing without witnesses, but state the things which have been declared by the prophets); these fell into impure love of virgins, and were subjugated by the flesh, and he became negligent and wicked in the management of the things entrusted to him. of these lovers of virgins, therefore, were begotten those who are called giants. And if something has been said by the poets, too, about the giants, be not surprised at this: worldly wisdom and divine differ as much from each other as truth and plausibility: the one is of heaven and the other of earth; and indeed, according to the prince of matter, - We know we oft speak lies that look like truths. ' "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. " '26 They who draw men to idols, then, are the aforesaid demons, who are eager for the blood of the sacrifices, and lick them; but the gods that please the multitude, and whose names are given to the images, were men, as may be learned from their history. And that it is the demons who act under their names, is proved by the nature of their operations. For some castrate, as Rhea; others wound and slaughter, as Artemis; the Tauric goddess puts all strangers to death. I pass over those who lacerate with knives and scourges of bones, and shall not attempt to describe all the kinds of demons; for it is not the part of a god to incite to things against nature. But when the demon plots against a man, He first inflicts some hurt upon his mind. But God, being perfectly good, is eternally doing good. That, moreover, those who exert the power are not the same as those to whom the statues are erected, very strong evidence is afforded by Troas and Parium. The one has statues of Neryllinus, a man of our own times; and Parium of Alexander and Proteus: both the sepulchre and the statue of Alexander are still in the forum. The other statues of Neryllinus, then, are a public ornament, if indeed a city can be adorned by such objects as these; but one of them is supposed to utter oracles and to heal the sick, and on this account the people of the Troad offer sacrifices to this statue, and overlay it with gold, and hang chaplets upon it. But of the statues of Alexander and Proteus (the latter, you are aware, threw himself into the fire near Olympia), that of Proteus is likewise said to utter oracles; and to that of Alexander - Wretched Paris, though in form so fair, You slave of woman - sacrifices are offered and festivals are held at the public cost, as to a god who can hear. Is it, then, Neryllinus, and Proteus, and Alexander who exert these energies in connection with the statues, or is it the nature of the matter itself? But the matter is brass. And what can brass do of itself, which may be made again into a different form, as Amasis treated the footpan, as told by Herodotus? And Neryllinus, and Proteus, and Alexander, what good are they to the sick? For what the image is said now to effect, it effected when Neryllinus was alive and sick. 27 What then? In the first place, the irrational and fantastic movements of the soul about opinions produce a diversity of images (&28 But it is perhaps necessary, in accordance with what has already been adduced, to say a little about their names. Herodotus, then, and Alexander the son of Philip, in his letter to his mother (and each of them is said to have conversed with the priests at Heliopolis, and Memphis, and Thebes), affirm that they learned from them that the gods had been men. Herodotus speaks thus: of such a nature were, they said, the beings represented by these images, they were very far indeed from being gods. However, in the times anterior to them it was otherwise; then Egypt had gods for its rulers, who dwelt upon the earth with men, one being always supreme above the rest. The last of these was Horus the son of Osiris, called by the Greeks Apollo. He deposed Typhon, and ruled over Egypt as its last god-king. Osiris is named Dionysus (Bacchus) by the Greeks. Almost all the names of the gods came into Greece from Egypt. Apollo was the son of Dionysus and Isis, as Herodotus likewise affirms: According to the Egyptians, Apollo and Diana are the children of Bacchus and Isis; while Latona is their nurse and their preserver. These beings of heavenly origin they had for their first kings: partly from ignorance of the true worship of the Deity, partly from gratitude for their government, they esteemed them as gods together with their wives. The male cattle, if clean, and the male calves, are used for sacrifice by the Egyptians universally; but the females, they are not allowed to sacrifice, since they are sacred to Isis. The statue of this goddess has the form of a woman but with horns like a cow, resembling those of the Greek representations of Io. And who can be more deserving of credit in making these statements, than those who in family succession son from father, received not only the priesthood, but also the history? For it is not likely that the priests, who make it their business to commend the idols to men's reverence, would assert falsely that they were men. If Herodotus alone had said that the Egyptians spoke in their histories of the gods as of men, when he says, What they told me concerning their religion it is not my intention to repeat, except only the names of their deities, things of very trifling importance, it would behoove us not to credit even Herodotus as being a fabulist. But as Alexander and Hermes surnamed Trismegistus, who shares with them in the attribute of eternity, and innumerable others, not to name them individually, declare the same, no room is left even for doubt that they, being kings, were esteemed gods. That they were men, the most learned of the Egyptians also testify, who, while saying that ether, earth, sun, moon, are gods, regard the rest as mortal men, and the temples as their sepulchres. Apollodorus, too, asserts the same thing in his treatise concerning the gods. But Herodotus calls even their sufferings mysteries. The ceremonies at the feast of Isis in the city of Busiris have been already spoken of. It is there that the whole multitude, both of men and women, many thousands in number, beat themselves at the close of the sacrifice in honour of a god whose name a religious scruple forbids me to mention. If they are gods, they are also immortal; but if people are beaten for them, and their sufferings are mysteries, they are men, as Herodotus himself says: Here, too, in this same precinct of Minerva at Saïs, is the burial-place of one whom I think it not right to mention in such a connection. It stands behind the temple against the back wall, which it entirely covers. There are also some large stone obelisks in the enclosure, and there is a lake near them, adorned with an edging of stone. In form it is circular, and in size, as it seemed to me, about equal to the lake at Delos called the Hoop. On this lake it is that the Egyptians represent by night his sufferings whose name I refrain from mentioning, and this representation they call their mysteries. And not only is the sepulchre of Osiris shown, but also his embalming: When a body is brought to them, they show the bearer various models of corpses made in wood, and painted so as to resemble nature. The most perfect is said to be after the manner of him whom I do not think it religious to name in connection with such a matter. " '' None |
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105. Clement of Alexandria, Excerpts From Theodotus, 83-84 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Demons โข demons and baptism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 124; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 188
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83 It is fitting to go to baptism with joy, but, since unclean spirits often go down into the water with some and these spirits following and gaining the seal together with the candidate become impossible to cure for the future, fear is joined with joy, in order that only he who is pure may go down to the water.'84 Therefore let there be fastings, supplications, prayers, raising of hands, kneelings because a soul is being saved from the world and from the 'mouth of lions.' Wherefore there is immediate temptation for those who long also for the things from which they have been separated, and even if one has fore-knowledge to endure them, yet the outward man is shaken." '" None |
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106. Irenaeus, Refutation of All Heresies, 1.15.6, 1.29, 1.30.3, 2.32.5, 16.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Asael, Azael, and similarly named angels/demons โข Demons โข Gabriel, demon โข Raphael , demon โข daemon, demon โข daimons โข demons, Gnostics on โข demons, and fallen angels โข demons, and heretics โข exorcism and demons, Apollonius โข exorcism and demons, elite rhetoric on โข magic, work of daimons โข suriel, demon
Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 182; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 18; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 94; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 255; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 197; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 18, 19, 43, 110; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 98, 175, 176, 177
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1.15.6 With good reason, therefore, and very fittingly, in reference to thy rash attempt, has that divine elders and preacher of the truth burst forth in verse against thee as follows:--
1.30.3 They teach, however, that the power which proceeded from the woman by ebullition, being besprinkled with light, fell downward from the place occupied by its progenitors, yet possessing by its own will that besprinkling of light; and it they call Sinistra, Prunicus, and Sophia, as well as masculo-feminine. This being, in its simplicity, descended into the waters while they were yet in a state of immobility, and imparted motion to them also, wantonly acting upon them even to their lowest depths, and assumed from them a body. For they affirm that all things rushed towards and clung to that sprinkling of light, and begin it all round. Unless it had possessed that, it would perhaps have been totally absorbed in, and overwhelmed by, material substance. Being therefore bound down by a body which was composed of matter, and greatly burdened by it, this power regretted the course it had followed, and made an attempt to escape from the waters and ascend to its mother: it could not effect this, however, on account of the weight of the body lying over and around it. But feeling very ill at ease, it endeavoured at least to conceal that light which came from above, fearing lest it too might be injured by the inferior elements, as had happened to itself. And when it had received power from that besprinkling of light which it possessed, it sprang back again, and was borne aloft; and being on high, it extended itself, covered a portion of space, and formed this visible heaven out of its body; yet remained under the heaven which it made, as still possessing the form of a watery body. But when it had conceived a desire for the light above, and had received power by all things, it laid down this body, and was freed from it. This body which they speak of that power as having thrown off, they call a female from a female.
2.32.5 Nor does she perform anything by means of angelic invocations, or by incantations, or by any other wicked curious art; but, directing her prayers to the Lord, who made all things, in a pure, sincere, and straightforward spirit, and calling upon the name of our Lord Jesus Christ, she has been accustomed to work miracles for the advantage of mankind, and not to lead them into error. If, therefore, the name of our Lord Jesus Christ even now confers benefits upon men, and cures thoroughly and effectively all who anywhere believe on Him, but not that of Simon, or Meder, or Carpocrates, or of any other man whatever, it is manifest that. when He was made man, He held fellowship with His own creation, and did all things truly through the power of God, according to the will of the Father of all, as the prophets had foretold. But what these things were, shall be described in dealing with the proofs to be found in the prophetical writings.' ' None |
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107. Justin, First Apology, 2.5, 5.2, 9.1, 54.1-54.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Christ, and demons โข Daimon(es) โข Demons โข Demons, Worship of โข Socrates; daimon of โข Spirits, Demonic/Giants โข Tatian and Celsus,, daemons as passers-on of faulty Greek wisdom, Tatian on โข daemon, demon โข daemons โข daimons โข demon โข demon (daimon) โข demons โข demons and baptism โข demons, Christian association with Jews โข demons, Origen on โข demons, and pagan gods โข demons, as enemies of Christ โข demons, pagan enslavement to โข demons, xii; Socrates daimon, โข demons, xii; falsify โข demons, xii; in philosophers thought โข demons, xii; origin, nature and activity of โข demons, xii; persecute โข idolatry, as linked to fallen angels and demons โข idolatry; instigated by demons โข language, non-verbal (of daimones) โข magic, work of daimons โข violence, demonic
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 69; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 118, 121, 122; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 298; Dillon and Timotin (2015), Platonic Theories of Prayer, 4, 96; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 166, 167; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 17; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 298; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 249; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 383; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 166, 169, 170, 172, 173; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113, 160; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 13, 46, 67; Stuckenbruck (2007), 1 Enoch 91-108, 401
| 54 But those who hand down the myths which the poets have made, adduce no proof to the youths who learn them; and we proceed to demonstrate that they have been uttered by the influence of the wicked demons, to deceive and lead astray the human race. For having heard it proclaimed through the prophets that the Christ was to come, and that the ungodly among men were to be punished by fire, they put forward many to be called sons of Jupiter, under the impression that they would be able to produce in men the idea that the things which were said with regard to Christ were mere marvellous tales, like the things which were said by the poets. And these things were said both among the Greeks and among all nations where they the demons heard the prophets foretelling that Christ would specially be believed in; but that in hearing what was said by the prophets they did not accurately understand it, but imitated what was said of our Christ, like men who are in error, we will make plain. The prophet Moses, then, was, as we have already said, older than all writers; and by him, as we have also said before, it was thus predicted: There shall not fail a prince from Judah, nor a lawgiver from between his feet, until He come for whom it is reserved; and He shall be the desire of the Gentiles, binding His foal to the vine, washing His robe in the blood of the grape. Genesis 49:10 The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine or, the ass among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of foal could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, Strong as a giant to run his course, they said that Hercules was strong, and had journeyed over the whole earth. And when, again, they learned that it had been foretold that He should heal every sickness, and raise the dead, they produced Æsculapius. 2.5 Reason directs those who are truly pious and philosophical to honour and love only what is true, declining to follow traditional opinions, if these be worthless. For not only does sound reason direct us to refuse the guidance of those who did or taught anything wrong, but it is incumbent on the lover of truth, by all means, and if death be threatened, even before his own life, to choose to do and say what is right. Do you, then, since you are called pious and philosophers, guardians of justice and lovers of learning, give good heed, and hearken to my address; and if you are indeed such, it will be manifested. For we have come, not to flatter you by this writing, nor please you by our address, but to beg that you pass judgment, after an accurate and searching investigation, not flattered by prejudice or by a desire of pleasing superstitious men, nor induced by irrational impulse or evil rumours which have long been prevalent, to give a decision which will prove to be against yourselves. For as for us, we reckon that no evil can be done us, unless we be convicted as evil-doers or be proved to be wicked men; and you, you can kill, but not hurt us. 4 By the mere application of a name, nothing is decided, either good or evil, apart from the actions implied in the name; and indeed, so far at least as one may judge from the name we are accused of, we are most excellent people. But as we do not think it just to beg to be acquitted on account of the name, if we be convicted as evil-doers, so, on the other hand, if we be found to have committed no offense, either in the matter of thus naming ourselves, or of our conduct as citizens, it is your part very earnestly to guard against incurring just punishment, by unjustly punishing those who are not convicted. For from a name neither praise nor punishment could reasonably spring, unless something excellent or base in action be proved. And those among yourselves who are accused you do not punish before they are convicted; but in our case you receive the name as proof against us, and this although, so far as the name goes, you ought rather to punish our accusers. For we are accused of being Christians, and to hate what is excellent (Chrestian) is unjust. Again, if any of the accused deny the name, and say that he is not a Christian, you acquit him, as having no evidence against him as a wrong-doer; but if any one acknowledge that he is a Christian, you punish him on account of this acknowledgment. Justice requires that you inquire into the life both of him who confesses and of him who denies, that by his deeds it may be apparent what kind of man each is. For as some who have been taught by the Master, Christ, not to deny Him, give encouragement to others when they are put to the question, so in all probability do those who lead wicked lives give occasion to those who, without consideration, take upon them to accuse all the Christians of impiety and wickedness. And this also is not right. For of philosophy, too, some assume the name and the garb who do nothing worthy of their profession; and you are well aware, that those of the ancients whose opinions and teachings were quite diverse, are yet all called by the one name of philosophers. And of these some taught atheism; and the poets who have flourished among you raise a laugh out of the uncleanness of Jupiter with his own children. And those who now adopt such instruction are not restrained by you; but, on the contrary, you bestow prizes and honours upon those who euphoniously insult the gods. 5 Why, then, should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that he was introducing new divinities; and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue.
9.1 And neither do we honour with many sacrifices and garlands of flowers such deities as men have formed and set in shrines and called gods; since we see that these are soulless and dead, and have not the form of God (for we do not consider that God has such a form as some say that they imitate to His honour), but have the names and forms of those wicked demons which have appeared. For why need we tell you who already know, into what forms the craftsmen, Isaiah 44:9-20; Jeremiah 10:3. carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service. And that the artificers of these are both intemperate, and, not to enter into particulars, are practised in every vice, you very well know; even their own girls who work along with them they corrupt. What infatuation! That dissolute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined; not recognising that it is unlawful even to think or say that men are the guardians of gods. 14 For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants; and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. And thus do we also, since our persuasion by the Word, stand aloof from them (i.e., the demons), and follow the only unbegotten God through His Son - we who formerly delighted in fornication, but now embrace chastity alone; we who formerly used magical arts, dedicate ourselves to the good and unbegotten God; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need; we who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. But lest we should seem to be reasoning sophistically, we consider it right, before giving you the promised explanation, to cite a few precepts given by Christ Himself. And be it yours, as powerful rulers, to inquire whether we have been taught and do teach these things truly. Brief and concise utterances fell from Him, for He was no sophist, but His word was the power of God. 21 And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Æsculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning C sar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire. 44 And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created: Behold, before your face are good and evil: choose the good. And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, says the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if you be willing and obey Me, you shall eat the good of the land; but if you do not obey Me, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16, etc. And that expression, The sword shall devour you, does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, The sword shall devour you: for the mouth of the Lord has spoken it. And if He had spoken concerning a sword that cuts and at once dispatches, He would not have said, shall devour. And so, too, Plato, when he says, The blame is his who chooses, and God is blameless, took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding the truth when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl, or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master. 54.2 But those who hand down the myths which the poets have made, adduce no proof to the youths who learn them; and we proceed to demonstrate that they have been uttered by the influence of the wicked demons, to deceive and lead astray the human race. For having heard it proclaimed through the prophets that the Christ was to come, and that the ungodly among men were to be punished by fire, they put forward many to be called sons of Jupiter, under the impression that they would be able to produce in men the idea that the things which were said with regard to Christ were mere marvellous tales, like the things which were said by the poets. And these things were said both among the Greeks and among all nations where they the demons heard the prophets foretelling that Christ would specially be believed in; but that in hearing what was said by the prophets they did not accurately understand it, but imitated what was said of our Christ, like men who are in error, we will make plain. The prophet Moses, then, was, as we have already said, older than all writers; and by him, as we have also said before, it was thus predicted: There shall not fail a prince from Judah, nor a lawgiver from between his feet, until He come for whom it is reserved; and He shall be the desire of the Gentiles, binding His foal to the vine, washing His robe in the blood of the grape. Genesis 49:10 The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine or, the ass among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of foal could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, Strong as a giant to run his course, they said that Hercules was strong, and had journeyed over the whole earth. And when, again, they learned that it had been foretold that He should heal every sickness, and raise the dead, they produced Æsculapius. 54 But those who hand down the myths which the poets have made, adduce no proof to the youths who learn them; and we proceed to demonstrate that they have been uttered by the influence of the wicked demons, to deceive and lead astray the human race. For having heard it proclaimed through the prophets that the Christ was to come, and that the ungodly among men were to be punished by fire, they put forward many to be called sons of Jupiter, under the impression that they would be able to produce in men the idea that the things which were said with regard to Christ were mere marvellous tales, like the things which were said by the poets. And these things were said both among the Greeks and among all nations where they the demons heard the prophets foretelling that Christ would specially be believed in; but that in hearing what was said by the prophets they did not accurately understand it, but imitated what was said of our Christ, like men who are in error, we will make plain. The prophet Moses, then, was, as we have already said, older than all writers; and by him, as we have also said before, it was thus predicted: There shall not fail a prince from Judah, nor a lawgiver from between his feet, until He come for whom it is reserved; and He shall be the desire of the Gentiles, binding His foal to the vine, washing His robe in the blood of the grape. Genesis 49:10 The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine or, the ass among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of foal could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, Strong as a giant to run his course, they said that Hercules was strong, and had journeyed over the whole earth. And when, again, they learned that it had been foretold that He should heal every sickness, and raise the dead, they produced Æsculapius. ' "56 But the evil spirits were not satisfied with saying, before Christ's appearance, that those who were said to be sons of Jupiter were born of him; but after He had appeared, and been born among men, and when they learned how He had been foretold by the prophets, and knew that He should be believed on and looked for by every nation, they again, as was said above, put forward other men, the Samaritans Simon and Meder, who did many mighty works by magic, and deceived many, and still keep them deceived. For even among yourselves, as we said before, Simon was in the royal city Rome in the reign of Claudius C sar, and so greatly astonished the sacred senate and people of the Romans, that he was considered a god, and honoured, like the others whom you honour as gods, with a statue. Wherefore we pray that the sacred senate and your people may, along with yourselves, be arbiters of this our memorial, in order that if any one be entangled by that man's doctrines, he may learn the truth, and so be able to escape error; and as for the statue, if you please, destroy it. " '57 Nor can the devils persuade men that there will be no conflagration for the punishment of the wicked; as they were unable to effect that Christ should be hidden after He came. But this only can they effect, that they who live irrationally, and were brought up licentiously in wicked customs, and are prejudiced in their own opinions, should kill and hate us; whom we not only do not hate, but, as is proved, pity and endeavour to lead to repentance. For we do not fear death, since it is acknowledged we must surely die; and there is nothing new, but all things continue the same in this administration of things; and if satiety overtakes those who enjoy even one year of these things, they ought to give heed to our doctrines, that they may live eternally free both from suffering and from want. But if they believe that there is nothing after death, but declare that those who die pass into insensibility, then they become our benefactors when they set us free from sufferings and necessities of this life, and prove themselves to be wicked, and inhuman, and bigoted. For they kill us with no intention of delivering us, but cut us off that we may be deprived of life and pleasure. 58 And, as we said before, the devils put forward Marcion of Pontus, who is even now teaching men to deny that God is the maker of all things in heaven and on earth, and that the Christ predicted by the prophets is His Son, and preaches another god besides the Creator of all, and likewise another son. And this man many have believed, as if he alone knew the truth, and laugh at us, though they have no proof of what they say, but are carried away irrationally as lambs by a wolf, and become the prey of atheistical doctrines, and of devils. For they who are called devils attempt nothing else than to seduce men from God who made them, and from Christ His first-begotten; and those who are unable to raise themselves above the earth they have riveted, and do now rivet, to things earthly, and to the works of their own hands; but those who devote themselves to the contemplation of things divine, they secretly beat back; and if they have not a wise sober-mindedness, and a pure and passionless life, they drive them into godlessness. 62 And the devils, indeed, having heard this washing published by the prophet, instigated those who enter their temples, and are about to approach them with libations and burnt-offerings, also to sprinkle themselves; and they cause them also to wash themselves entirely, as they depart from the sacrifice, before they enter into the shrines in which their images are set. And the command, too, given by the priests to those who enter and worship in the temples, that they take off their shoes, the devils, learning what happened to the above-mentioned prophet Moses, have given in imitation of these things. For at that juncture, when Moses was ordered to go down into Egypt and lead out the people of the Israelites who were there, and while he was tending the flocks of his maternal uncle in the land of Arabia, our Christ conversed with him under the appearance of fire from a bush, and said, Put off your shoes, and draw near and hear. And he, when he had put off his shoes and drawn near, heard that he was to go down into Egypt and lead out the people of the Israelites there; and he received mighty power from Christ, who spoke to him in the appearance of fire, and went down and led out the people, having done great and marvellous things; which, if you desire to know, you will learn them accurately from his writings. ' "63 And all the Jews even now teach that the nameless God spoke to Moses; whence the Spirit of prophecy, accusing them by Isaiah the prophet mentioned above, said The ox knows his owner, and the ass his master's crib; but Israel does not know Me, and My people do not understand. Isaiah 1:3 And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, No one knows the Father, but the Son; nor the Son, but the Father, and they to whom the Son reveals Him. Matthew 11:27 Now the Word of God is His Son, as we have before said. And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, He that hears Me, hears Him that sent Me. Luke 10:16 From the writings of Moses also this will be manifest; for thus it is written in them, And the Angel of God spoke to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of your fathers; go down into Egypt, and bring forth My people. Exodus 3:6 And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, And the angel of God spoke to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, Israel does not know Me, my people have not understood Me. Isaiah 1:3 And again, Jesus, as we have already shown, while He was with them, said, No one knows the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him. Matthew 11:27 The Jews, accordingly, being throughout of opinion that it was the Father of the universe who spoke to Moses, though He who spoke to him was indeed the Son of God, who is called both Angel and Apostle, are justly charged, both by the Spirit of prophecy and by Christ Himself, with knowing neither the Father nor the Son. For they who affirm that the Son is the Father, are proved neither to have become acquainted with the Father, nor to know that the Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe in Him, He endured both to be set at nought and to suffer, that by dying and rising again He might conquer death. And that which was said out of the bush to Moses, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, and the God of your fathers, Exodus 3:6 this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote. " '' None |
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108. Justin, Second Apology, 5.3-5.5 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Demonic Divination โข Demons โข Tatian and Celsus,, daemons as passers-on of faulty Greek wisdom, Tatian on โข daemons โข daimons โข demons โข demons, and pagan gods โข demons, as enemies of Christ โข demons, in the Christian tradition โข demons, pagan enslavement to โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon โข idolatry, as linked to fallen angels and demons
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 69; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 33; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 419; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 180; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 249; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 164, 166, 171; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 10
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5.3 But if this idea take possession of some one, that if we acknowledge God as our helper, we should not, as we say, be oppressed and persecuted by the wicked; this, too, I will solve. God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law - for these things also He evidently made for man - committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begot children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them. 13 For I myself, when I discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the Christians, to turn aside others from joining them, laughed both at those who framed these falsehoods, and at the disguise itself and at popular opinion and I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic word, seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men, are the property of us Christians. For next to God, we worship and love the Word who is from the unbegotten and ineffable God, since also He became man for our sakes, that becoming a partaker of our sufferings, He might also bring us healing. For all the writers were able to see realities darkly through the sowing of the implanted word that was in them. For the seed and imitation impacted according to capacity is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him. '' None |
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109. Justin, Dialogue With Trypho, 85.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Christ, and demons โข Daimon(es) โข Demons โข Giants, and demons โข Ps.-Clementine literature on demons โข daemons โข daimones โข daimons โข demons โข demons, Christian association with Jews โข demons, and idolatry โข demons, and pagan gods โข demons, as enemies of Christ โข demons, pagan enslavement to โข exorcism and demons, Eleazar โข exorcism and demons, Solomon โข exorcism and demons, elite rhetoric on โข idolatry, as linked to fallen angels and demons โข violence, demonic
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 25; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 1; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 125, 198; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 270; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 97; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 109; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165, 168, 169, 173
| sup>18 Justin: For since you have read, O Trypho, as you yourself admitted, the doctrines taught by our Saviour, I do not think that I have done foolishly in adding some short utterances of His to the prophetic statements. Wash therefore, and be now clean, and put away iniquity from your souls, as God bids you be washed in this laver, and be circumcised with the true circumcision. For we too would observe the fleshly circumcision, and the Sabbaths, and in short all the feasts, if we did not know for what reason they were enjoined you - namely, on account of your transgressions and the hardness of your hearts. For if we patiently endure all things contrived against us by wicked men and demons, so that even amid cruelties unutterable, death and torments, we pray for mercy to those who inflict such things upon us, and do not wish to give the least retort to any one, even as the new Lawgiver commanded us: how is it, Trypho, that we would not observe those rites which do not harm us- I speak of fleshly circumcision, and Sabbaths, and feasts? ' "19 Justin: It is this about which we are at a loss, and with reason, because, while you endure such things, you do not observe all the other customs which we are now discussing. This circumcision is not, however, necessary for all men, but for you alone, in order that, as I have already said, you may suffer these things which you now justly suffer. Nor do we receive that useless baptism of cisterns, for it has nothing to do with this baptism of life. Wherefore also God has announced that you have forsaken Him, the living fountain, and dug for yourselves broken cisterns which can hold no water. Even you, who are the circumcised according to the flesh, have need of our circumcision; but we, having the latter, do not require the former. For if it were necessary, as you suppose, God would not have made Adam uncircumcised; would not have had respect to the gifts of Abel when, being uncircumcised, he offered sacrifice and would not have been pleased with the uncircumcision of Enoch, who was not found, because God had translated him. Lot, being uncircumcised, was saved from Sodom, the angels themselves and the Lord sending him out. Noah was the beginning of our race; yet, uncircumcised, along with his children he went into the ark. Melchizedek, the priest of the Most High, was uncircumcised; to whom also Abraham the first who received circumcision after the flesh, gave tithes, and he blessed him: after whose order God declared, by the mouth of David, that He would establish the everlasting priest. Therefore to you alone this circumcision was necessary, in order that the people may be no people, and the nation no nation; as also Hosea, one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths, were pleasing to God; and after them Abraham with all his descendants until Moses, under whom your nation appeared unrighteous and ungrateful to God, making a calf in the wilderness: wherefore God, accommodating Himself to that nation, enjoined them also to offer sacrifices, as if to His name, in order that you might not serve idols. Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, 'That you may know that I am God who redeemed you.' Ezekiel 20:12 " "41 Justin: And the offering of fine flour, sirs, which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remembrance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for delivering us from the evil in which we were, and for utterly overthrowing principalities and powers by Him who suffered according to His will. Hence God speaks by the mouth of Malachi, one of the twelve prophets, as I said before, about the sacrifices at that time presented by you: 'I have no pleasure in you, says the Lord; and I will not accept your sacrifices at your hands: for, from the rising of the sun unto the going down of the same, My name has been glorified among the Gentiles, and in every place incense is offered to My name, and a pure offering: for My name is great among the Gentiles, says the Lord: but you profane it.' Malachi 1:10-12 So He then speaks of those Gentiles, namely us, who in every place offer sacrifices to Him, i.e., the bread of the Eucharist, and also the cup of the Eucharist, affirming both that we glorify His name, and that you profane it. The command of circumcision, again, bidding them always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, namely through our Lord Jesus Christ. For the first day after the Sabbath, remaining the first of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and yet remains the first. " "45 Trypho: If I seem to interrupt these matters, which you say must be investigated, yet the question which I mean to put is urgent. Allow me first. Justin: Ask whatever you please, as it occurs to you; and I shall endeavour, after questions and answers, to resume and complete the discourse. Trypho: Tell me, then, shall those who lived according to the law given by Moses, live in the same manner with Jacob, Enoch, and Noah, in the resurrection of the dead, or not? Justin: When I quoted, sir, the words spoken by Ezekiel, that 'even if Noah and Daniel and Jacob were to beg sons and daughters, the request would not be granted them,' but that each one, that is to say, shall be saved by his own righteousness, I said also, that those who regulated their lives by the law of Moses would in like manner be saved. For what in the law of Moses is naturally good, and pious, and righteous, and has been prescribed to be done by those who obey it; and what was appointed to be performed by reason of the hardness of the people's hearts; was similarly recorded, and done also by those who were under the law. Since those who did that which is universally, naturally, and eternally good are pleasing to God, they shall be saved through this Christ in the resurrection equally with those righteous men who were before them, namely Noah, and Enoch, and Jacob, and whoever else there be, along with those who have known this Christ, Son of God, who was before the morning star and the moon, and submitted to become incarnate, and be born of this virgin of the family of David, in order that, by this dispensation, the serpent that sinned from the beginning, and the angels like him, may be destroyed, and that death may be contemned, and for ever quit, at the second coming of the Christ Himself, those who believe in Him and live acceptably - and be no more: when some are sent to be punished unceasingly into judgment and condemnation of fire; but others shall exist in freedom from suffering, from corruption, and from grief, and in immortality. " "73 The words From the wood have been cut out of Psalm 96 Justin: And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: 'From the wood.' For when the passage said, 'Tell among the nations, the Lord has reigned from the wood,' they have left, 'Tell among the nations, the Lord has reigned.' Now no one of your people has ever been said to have reigned as God and Lord among the nations, with the exception of Him only who was crucified, of whom also the Holy Spirit affirms in the same Psalm that He was raised again, and freed from the grave, declaring that there is none like Him among the gods of the nations: for they are idols of demons. But I shall repeat the whole Psalm to you, that you may perceive what has been said. It is thus: 'Sing unto the Lord a new song; sing unto the Lord, all the earth. Sing unto the Lord, and bless His name; show forth His salvation from day to day. Declare His glory among the nations, His wonders among all people. For the Lord is great, and greatly to be praised: He is to be feared above all the gods. For all the gods of the nations are demons but the Lord made the heavens. Confession and beauty are in His presence; holiness and magnificence are in His sanctuary. Bring to the Lord, O you countries of the nations, bring to the Lord glory and honour, bring to the Lord glory in His name. Take sacrifices, and go into His courts; worship the Lord in His holy temple. Let the whole earth be moved before Him: tell among the nations, the Lord has reigned. For He has established the world, which shall not be moved; He shall judge the nations with equity. Let the heavens rejoice, and the earth be glad; let the sea and its fullness shake. Let the fields and all therein be joyful. Let all the trees of the wood be glad before the Lord: for He comes, for He comes to judge the earth. He shall judge the world with righteousness, and the people with His truth.' Trypho: Whether or not the rulers of the people have erased any portion of the Scriptures, as you affirm, God knows; but it seems incredible. Justin: Assuredly, it does seem incredible. For it is more horrible than the calf which they made, when satisfied with manna on the earth; or than the sacrifice of children to demons; or than the slaying of the prophets. But you appear to me not to have heard the Scriptures which I said they had stolen away. For such as have been quoted are more than enough to prove the points in dispute, besides those which are retained by us, and shall yet be brought forward." "
85.3 He proves that Christ is the Lord of Hosts from Psalm 24, and from his authority over demons Justin: Moreover, some of you venture to expound the prophecy which runs, 'Lift up your gates, you rulers; and be lifted up, you everlasting doors, that the King of glory may enter,' as if it referred likewise to Hezekiah, and others of you expound it of Solomon; but neither to the latter nor to the former, nor, in short, to any of your kings, can it be proved to have reference, but to this our Christ alone, who appeared without comeliness, and inglorious, as Isaiah and David and all the Scriptures said; who is the Lord of hosts, by the will of the Father who conferred on Him the dignity; who also rose from the dead, and ascended to heaven, as the Psalm and the other Scriptures manifested when they announced Him to be Lord of hosts; and of this you may, if you will, easily be persuaded by the occurrences which take place before your eyes. For every demon, when exorcised in the name of this very Son of Godโ who is the First-born of every creature, who became man by the Virgin, who suffered, and was crucified under Pontius Pilate by your nation, who died, who rose from the dead, and ascended into heaven โ is overcome and subdued. But though you exorcise any demon in the name of any of those who were among youโ either kings, or righteous men, or prophets, or patriarchs โ it will not be subject to you. But if any of you exorcise it in the name of the God of Abraham, and the God of Isaac, and the God of Jacob, it will perhaps be subject to you. Now assuredly your exorcists, I have said, make use of craft when they exorcise, even as the Gentiles do, and employ fumigations and incantations. But that they are angels and powers whom the word of prophecy by David commands to lift up the gates, that He who rose from the dead, Jesus Christ, the Lord of hosts, according to the will of the Father, might enter, the word of David has likewise showed; which I shall again recall to your attention for the sake of those who were not with us yesterday, for whose benefit, moreover, I sum up many things I said yesterday. And now, if I say this to you, although I have repeated it many times, I know that it is not absurd so to do. For it is a ridiculous thing to see the sun, and the moon, and the other stars, continually keeping the same course, and bringing round the different seasons; and to see the computer who may be asked how many are twice two, because he has frequently said that they are four, not ceasing to say again that they are four; and equally so other things, which are confidently admitted, to be continually mentioned and admitted in like manner; yet that he who founds his discourse on the prophetic Scriptures should leave them and abstain from constantly referring to the same Scriptures, because it is thought he can bring forth something better than Scripture. The passage, then, by which I proved that God reveals that there are both angels and hosts in heaven is this: 'Praise the Lord from the heavens: praise Him in the highest. Praise Him, all His angels: praise Him, all His hosts.' Mnaseas (one of those who had come with them on the second day): We are greatly pleased that you undertake to repeat the same things on our account. Justin: Listen, my friends, to the Scripture which induces me to act thus. Jesus commanded us to love even our enemies, as was predicted by Isaiah in many passages, in which also is contained the mystery of our own regeneration, as well, in fact, as the regeneration of all who expect that Christ will appear in Jerusalem, and by their works endeavour earnestly to please Him. These are the words spoken by Isaiah: 'Hear the word of the Lord, you that tremble at His word. Say, our brethren, to them that hate you and detest you, that the name of the Lord has been glorified. He has appeared to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord who renders recompense to the proud. Before she that travailed brought forth, and before the pains of labour came, she brought forth a male child. Who has heard such a thing? And who has seen such a thing? Has the earth brought forth in one day? And has she produced a nation at once? For Zion has travailed and borne her children. But I have given such an expectation even to her that does not bring forth, said the Lord. Behold, I have made her that begets, and her that is barren, says the Lord. Rejoice, O Jerusalem, and hold a joyous assembly, all you that love her. Be glad, all you that mourn for her, that you may nurse and be filled with the breast of her consolation, that having suck you may be delighted with the entrance of His glory.' Isaiah 66:5-11" '103 The Pharisees are the bulls: the roaring lion is Herod or the devil Justin: Then what is next said in the Psalm โ'For trouble is near, for there is none to help me. Many calves have compassed me; fat bulls have beset me round. They opened their mouth upon me as a ravening and roaring lion. All my bones are poured out and dispersed like water,'โ was likewise a prediction of the events which happened to Him. For on that night when some of your nation, who had been sent by the Pharisees and Scribes, and teachers, came upon Him from the Mount of Olives, those whom Scripture called butting and prematurely destructive calves surrounded Him. And the expression, 'Fat bulls have beset me round,' He spoke beforehand of those who acted similarly to the calves, when He was led before your teachers. And the Scripture described them as bulls, since we know that bulls are authors of calves' existence. As therefore the bulls are the begetters of the calves, so your teachers were the cause why their children went out to the Mount of Olives to take Him and bring Him to them. And the expression, 'For there is none to help,' is also indicative of what took place. For there was not even a single man to assist Him as an innocent person. And the expression, 'They opened their mouth upon me like a roaring lion,' designates him who was then king of the Jews, and was called Herod, a successor of the Herod who, when Christ was born, slew all the infants in Bethlehem born about the same time, because he imagined that among them He would assuredly be of whom the Magi from Arabia had spoken; for he was ignorant of the will of Him that is stronger than all, how He had commanded Joseph and Mary to take the Child and depart into Egypt, and there to remain until a revelation should again be made to them to return into their own country. And there they did remain until Herod, who slew the infants in Bethlehem, was dead, and Archelaus had succeeded him. And he died before Christ came to the dispensation on the cross which was given Him by His Father. And when Herod succeeded Archelaus, having received the authority which had been allotted to him, Pilate sent to him by way of compliment Jesus bound; and God foreknowing that this would happen, had thus spoken: 'And they brought Him to the Assyrian, a present to the king.' Hosea 10:6 Or He meant the devil by the lion roaring against Him: whom Moses calls the serpent, but in Job and Zechariah he is called the devil, and by Jesus is addressed as Satan, showing that a compounded name was acquired by him from the deeds which he performed. For 'Sata' in the Jewish and Syrian tongue means apostate; and 'Nas' is the word from which he is called by interpretation the serpent, i.e., according to the interpretation of the Hebrew term, from both of which there arises the single word Satanas. For this devil, when Jesus went up from the river Jordan, at the time when the voice spoke to Him, 'You are my Son: this day have I begotten You,' is recorded in the memoirs of the apostles to have come to Him and tempted Him, even so far as to say to Him, 'Worship me;' and Christ answered him, 'Get behind me, Satan: you shall worship the Lord your God, and Him only shall you serve.' Matthew 4:9-10 For as he had deceived Adam, so he hoped that he might contrive some mischief against Christ also. Moreover, the statement, 'All my bones are poured out and dispersed like water; my heart has become like wax, melting in the midst of my belly,' was a prediction of that which happened to Him on that night when men came out against Him to the Mount of Olives to seize Him. For in the memoirs which I say were drawn up by His apostles and those who followed them, it is recorded that His sweat fell down like drops of blood while He was praying, and saying, 'If it be possible, let this cup pass:' Luke 22:44, 42 His heart and also His bones trembling; His heart being like wax melting in His belly: in order that we may perceive that the Father wished His Son really to undergo such sufferings for our sakes, and may not say that He, being the Son of God, did not feel what was happening to Him and inflicted on Him. Further, the expression, 'My strength is dried up like a potsherd, and my tongue has cleaved to my throat,' was a prediction, as I previously remarked, of that silence, when He who convicted all your teachers of being unwise returned no answer at all." " None |
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110. Pausanias, Description of Greece, 1.32.3-1.32.5, 6.6.7-6.6.11 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Daimones โข Eurynomus (daemon), โข daimon โข daimons โข daimons, โข demons, โข demons/demonology
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 324, 327; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 43; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 166; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 240; Mikalson (2003), Herodotus and Religion in the Persian Wars, 31; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 45
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1.32.3 ฯฯแฝถฮฝ ฮดแฝฒ แผข ฯแฟถฮฝ ฮฝฮฎฯฯฮฝ แผฯ แผฯฮฎฮณฮทฯฮนฮฝ ฯฯฮฑฯฮญฯฮธฮฑฮน, ฯแฝฐ แผฯ ฯฮฟแฝบฯ ฮดฮฎฮผฮฟฯ
ฯ แผฯฮฟฮฝฯฮฑ ฮฑแฝฮธฮนฯ แผฯฮญฮพฮตฮนฮผฮน. ฮดแฟฮผฯฯ แผฯฯฮน ฮฮฑฯฮฑฮธแฝผฮฝ แผดฯฮฟฮฝ ฯแฟฯ ฯฯฮปฮตฯฯ ฯแฟถฮฝ แผฮธฮทฮฝฮฑฮฏฯฮฝ แผฯฮญฯฯฮฝ ฮบฮฑแฝถ ฮฮฑฯฯฯฯฮฟฯ
ฯแฟฯ แผฮฝ ฮแฝฮฒฮฟฮฏแพณยท ฯฮฑฯฯแฟ ฯแฟฯ แผฯฯฮนฮบแฟฯ แผฯฯฮฟฮฝ ฮฟแผฑ ฮฒฮฌฯฮฒฮฑฯฮฟฮน ฮบฮฑแฝถ ฮผฮฌฯแฟ ฯฮต แผฮบฯฮฑฯฮฎฮธฮทฯฮฑฮฝ ฮบฮฑฮฏ ฯฮนฮฝฮฑฯ แฝกฯ แผฮฝฮฎฮณฮฟฮฝฯฮฟ แผฯฯฮปฮตฯฮฑฮฝ ฯแฟถฮฝ ฮฝฮตแฟถฮฝ. ฯฮฌฯฮฟฯ ฮดแฝฒ แผฮฝ ฯแฟท ฯฮตฮดฮฏแฟณ แผฮธฮทฮฝฮฑฮฏฯฮฝ แผฯฯฮฏฮฝ, แผฯแฝถ ฮดแฝฒ ฮฑแฝฯแฟท ฯฯแฟฮปฮฑฮน ฯแฝฐ แฝฮฝฯฮผฮฑฯฮฑ ฯแฟถฮฝ แผฯฮฟฮธฮฑฮฝฯฮฝฯฯฮฝ ฮบฮฑฯแฝฐ ฯฯ
ฮปแฝฐฯ แผฮบฮฌฯฯฯฮฝ แผฯฮฟฯ
ฯฮฑฮน, ฮบฮฑแฝถ แผฯฮตฯฮฟฯ ฮ ฮปฮฑฯฮฑฮนฮตแฟฆฯฮน ฮฮฟฮนฯฯแฟถฮฝ ฮบฮฑแฝถ ฮดฮฟฯฮปฮฟฮนฯยท แผฮผฮฑฯฮญฯฮฑฮฝฯฮฟ ฮณแฝฐฯ ฮบฮฑแฝถ ฮดฮฟแฟฆฮปฮฟฮน ฯฯฯฮต ฯฯแฟถฯฮฟฮฝ. 1.32.4 ฮบฮฑแฝถ แผฮฝฮดฯฯฯ แผฯฯฮนฮฝ แผฐฮดฮฏแพณ ฮผฮฝแฟฮผฮฑ ฮฮนฮปฯฮนฮฌฮดฮฟฯ
ฯฮฟแฟฆ ฮฮฏฮผฯฮฝฮฟฯ, ฯฯ
ฮผฮฒฮฌฯฮทฯ แฝฯฯฮตฯฯฮฝ ฮฟแผฑ ฯแฟฯ ฯฮตฮปฮตฯ
ฯแฟฯ ฮ ฮฌฯฮฟฯ
ฯฮต แผฮผฮฑฯฯฯฮฝฯฮน ฮบฮฑแฝถ ฮดฮนสผ ฮฑแฝฯแฝธ แผฯ ฮบฯฮฏฯฮนฮฝ แผฮธฮทฮฝฮฑฮฏฮฟฮนฯ ฮบฮฑฯฮฑฯฯฮฌฮฝฯฮน. แผฮฝฯฮฑแฟฆฮธฮฑ แผฮฝแฝฐ ฯแพถฯฮฑฮฝ ฮฝฯฮบฯฮฑ ฮบฮฑแฝถ แผตฯฯฯฮฝ ฯฯฮตฮผฮตฯฮนฮถฯฮฝฯฯฮฝ ฮบฮฑแฝถ แผฮฝฮดฯแฟถฮฝ ฮผฮฑฯฮฟฮผฮญฮฝฯฮฝ แผฯฯฮนฮฝ ฮฑแผฐฯฮธฮญฯฮธฮฑฮนยท ฮบฮฑฯฮฑฯฯแฟฮฝฮฑฮน ฮดแฝฒ แผฯ แผฮฝฮฑฯฮณแฟ ฮธฮญฮฑฮฝ แผฯฮฏฯฮทฮดฮตฯ ฮผแฝฒฮฝ ฮฟแฝฮบ แผฯฯฮนฮฝ แฝ
ฯแฟณ ฯฯ
ฮฝฮฎฮฝฮตฮณฮบฮตฮฝ, แผฮฝฮทฮบฯแฟณ ฮดแฝฒ แฝฮฝฯฮน ฮบฮฑแฝถ แผฮปฮปฯฯ ฯฯ
ฮผฮฒแฝฐฮฝ ฮฟแฝฮบ แผฯฯฮนฮฝ แผฮบ ฯแฟถฮฝ ฮดฮฑฮนฮผฯฮฝฯฮฝ แฝฯฮณฮฎ. ฯฮญฮฒฮฟฮฝฯฮฑฮน ฮดแฝฒ ฮฟแผฑ ฮฮฑฯฮฑฮธฯฮฝฮนฮฟฮน ฯฮฟฯฯฮฟฯ
ฯ ฯฮต ฮฟแผณ ฯฮฑฯแฝฐ ฯแฝดฮฝ ฮผฮฌฯฮทฮฝ แผฯฮญฮธฮฑฮฝฮฟฮฝ แผฅฯฯฮฑฯ แฝฮฝฮฟฮผฮฌฮถฮฟฮฝฯฮตฯ ฮบฮฑแฝถ ฮฮฑฯฮฑฮธแฟถฮฝฮฑ แผฯสผ ฮฟแฝ ฯแฟท ฮดฮฎฮผแฟณ ฯแฝธ แฝฮฝฮฟฮผฮฌ แผฯฯฮน ฮบฮฑแฝถ แผฉฯฮฑฮบฮปฮญฮฑ, ฯฮฌฮผฮตฮฝฮฟฮน ฯฯฯฯฮฟฮนฯ แผฮปฮปฮฎฮฝฯฮฝ ฯฯฮฏฯฮนฮฝ แผฉฯฮฑฮบฮปฮญฮฑ ฮธฮตแฝธฮฝ ฮฝฮฟฮผฮนฯฮธแฟฮฝฮฑฮน. 1.32.5 ฯฯ
ฮฝฮญฮฒฮท ฮดแฝฒ แฝกฯ ฮปฮญฮณฮฟฯ
ฯฮนฮฝ แผฮฝฮดฯฮฑ แผฮฝ ฯแฟ ฮผฮฌฯแฟ ฯฮฑฯฮตแฟฮฝฮฑฮน ฯแฝธ ฮตแผถฮดฮฟฯ ฮบฮฑแฝถ ฯแฝดฮฝ ฯฮบฮตฯ
แฝดฮฝ แผฮณฯฮฟฮนฮบฮฟฮฝยท ฮฟแฝฯฮฟฯ ฯแฟถฮฝ ฮฒฮฑฯฮฒฮฌฯฯฮฝ ฯฮฟฮปฮปฮฟแฝบฯ ฮบฮฑฯฮฑฯฮฟฮฝฮตฯฯฮฑฯ แผฯฯฯฯแฟณ ฮผฮตฯแฝฐ ฯแฝธ แผฯฮณฮฟฮฝ แผฆฮฝ แผฯฮฑฮฝฮฎฯยท แผฯฮฟฮผฮญฮฝฮฟฮนฯ ฮดแฝฒ แผฮธฮทฮฝฮฑฮฏฮฟฮนฯ แผฮปฮปฮฟ ฮผแฝฒฮฝ แฝ ฮธฮตแฝธฯ แผฯ ฮฑแฝฯแฝธฮฝ แผฯฯฮทฯฮตฮฝ ฮฟแฝฮดฮญฮฝ, ฯฮนฮผแพถฮฝ ฮดแฝฒ แผฯฮตฯฮปฮฑแฟฮฟฮฝ แผฮบฮญฮปฮตฯ
ฯฮตฮฝ แผฅฯฯฮฑ. ฯฮตฯฮฟฮฏฮทฯฮฑฮน ฮดแฝฒ ฮบฮฑแฝถ ฯฯฯฯฮฑฮนฮฟฮฝ ฮปฮฏฮธฮฟฯ
ฮปฮตฯ
ฮบฮฟแฟฆ. ฯฮฟแฝบฯ ฮดแฝฒ ฮฮฎฮดฮฟฯ
ฯ แผฮธฮทฮฝฮฑแฟฮฟฮน ฮผแฝฒฮฝ ฮธฮฌฯฮฑฮน ฮปฮญฮณฮฟฯ
ฯฮนฮฝ แฝกฯ ฯฮฌฮฝฯฯฯ แฝ
ฯฮนฮฟฮฝ แผฮฝฮธฯฯฯฮฟฯ
ฮฝฮตฮบฯแฝธฮฝ ฮณแฟ ฮบฯฯฯฮฑฮน, ฯฮฌฯฮฟฮฝ ฮดแฝฒ ฮฟแฝฮดฮญฮฝฮฑ ฮตแฝฯฮตแฟฮฝ แผฮดฯ
ฮฝฮฌฮผฮทฮฝยท ฮฟแฝฯฮต ฮณแฝฐฯ ฯแฟถฮผฮฑ ฮฟแฝฯฮต แผฮปฮปฮฟ ฯฮทฮผฮตแฟฮฟฮฝ แผฆฮฝ แผฐฮดฮตแฟฮฝ, แผฯ แฝฯฯ
ฮณฮผฮฑ ฮดแฝฒ ฯฮญฯฮฟฮฝฯฮตฯ ฯฯแพถฯ แฝกฯ ฯฯฯฮฟฮนฮตฮฝ แผฯฮญฮฒฮฑฮปฮฟฮฝ.
6.6.7 แผฯฮฑฮฝฮฎฮบฯฮฝ ฮดแฝฒ แผฯ แผธฯฮฑฮปฮฏฮฑฮฝ ฯฯฯฮต ฮดแฝด แผฮผฮฑฯฮญฯฮฑฯฮฟ ฯฯแฝธฯ ฯแฝธฮฝ แผญฯฯยท ฯแฝฐ ฮดแฝฒ แผฯ ฮฑแฝฯแฝธฮฝ ฮตแผถฯฮตฮฝ ฮฟแฝฯฯฯ. แฝฮดฯ
ฯฯฮญฮฑ ฯฮปฮฑฮฝฯฮผฮตฮฝฮฟฮฝ ฮผฮตฯแฝฐ แผ
ฮปฯฯฮนฮฝ ฯแฝดฮฝ แผธฮปฮฏฮฟฯ
ฮบฮฑฯฮตฮฝฮตฯฮธแฟฮฝฮฑฮฏ ฯฮฑฯฮนฮฝ แฝฯแฝธ แผฮฝฮญฮผฯฮฝ แผฯ ฯฮต แผฮปฮปฮฑฯ ฯแฟถฮฝ แผฮฝ แผธฯฮฑฮปฮฏแพณ ฮบฮฑแฝถ ฮฃฮนฮบฮตฮปฮฏแพณ ฯฯฮปฮตฯฮฝ, แผฯฮนฮบฮญฯฮธฮฑฮน ฮดแฝฒ ฮบฮฑแฝถ แผฯ ฮคฮตฮผฮญฯฮฑฮฝ แฝฮผฮฟแฟฆ ฯฮฑแฟฯ ฮฝฮฑฯ
ฯฮฏยท ฮผฮตฮธฯ
ฯฮธฮญฮฝฯฮฑ ฮฟแฝฮฝ แผฮฝฯฮฑแฟฆฮธฮฑ แผฮฝฮฑ ฯแฟถฮฝ ฮฝฮฑฯ
ฯแฟถฮฝ ฯฮฑฯฮธฮญฮฝฮฟฮฝ ฮฒฮนฮฌฯฮฑฯฮธฮฑฮน ฮบฮฑแฝถ แฝฯแฝธ ฯแฟถฮฝ แผฯฮนฯฯฯฮฏฯฮฝ แผฮฝฯแฝถ ฯฮฟฯฯฮฟฯ
ฮบฮฑฯฮฑฮปฮตฯ
ฯฮธแฟฮฝฮฑฮน ฯฮฟแฟฆ แผฮดฮนฮบฮฎฮผฮฑฯฮฟฯ. 6.6.8 แฝฮดฯ
ฯฯฮญฮฑ ฮผแฝฒฮฝ ฮดแฝด แผฮฝ ฮฟแฝฮดฮตฮฝแฝถ ฮปฯฮณแฟณ ฮธฮญฮผฮตฮฝฮฟฮฝ ฮฑแฝฯฮฟแฟฆ ฯแฝดฮฝ แผฯฯฮปฮตฮนฮฑฮฝ แผฯฮฟฯฮปฮญฮฟฮฝฯฮฑ ฮฟแผดฯฮตฯฮธฮฑฮน, ฯฮฟแฟฆ ฮบฮฑฯฮฑฮปฮตฯ
ฯฮธฮญฮฝฯฮฟฯ ฮดแฝฒ แผฮฝฮธฯฯฯฮฟฯ
ฯแฝธฮฝ ฮดฮฑฮฏฮผฮฟฮฝฮฑ ฮฟแฝฮดฮญฮฝฮฑ แผฮฝฮนฮญฮฝฮฑฮน ฮบฮฑฮนฯแฝธฮฝ แผฯฮฟฮบฯฮตฮฏฮฝฮฟฮฝฯฮฌ ฯฮต แฝฮผฮฟฮฏฯฯ ฯฮฟแฝบฯ แผฮฝ ฯแฟ ฮคฮตฮผฮญฯแฟ ฮบฮฑแฝถ แผฯฮตฮพฮตฯฯฯฮผฮตฮฝฮฟฮฝ แผฯแฝถ ฯแพถฯฮฑฮฝ แผกฮปฮนฮบฮฏฮฑฮฝ, แผฯ แฝ แผก ฮ ฯ
ฮธฮฏฮฑ ฯแฝธ ฯฮฑฯฮฌฯฮฑฮฝ แผฮพ แผธฯฮฑฮปฮฏฮฑฯ แฝกฯฮผฮทฮผฮญฮฝฮฟฯ
ฯ ฯฮตฯฮณฮตฮนฮฝ ฮคฮตฮผฮญฯฮฑฮฝ ฮผแฝฒฮฝ แผฮบฮปฮนฯฮตแฟฮฝ ฮฟแฝฮบ ฮตแผดฮฑ, ฯแฝธฮฝ ฮดแฝฒ แผญฯฯ ฯฯแพถฯ แผฮบฮญฮปฮตฯ
ฯฮตฮฝ แผฑฮปฮฌฯฮบฮตฯฮธฮฑฮน ฯฮญฮผฮตฮฝฯฯ ฯฮต แผฯฮฟฯฮตฮผฮฟฮผฮญฮฝฮฟฯ
ฯ ฮฟแผฐฮบฮฟฮดฮฟฮผฮฎฯฮฑฯฮธฮฑฮน ฮฝฮฑฯฮฝ, ฮดฮนฮดฯฮฝฮฑฮน ฮดแฝฒ ฮบฮฑฯแฝฐ แผฯฮฟฯ ฮฑแฝฯแฟท ฮณฯ
ฮฝฮฑแฟฮบฮฑ ฯแฟถฮฝ แผฮฝ ฮคฮตฮผฮญฯแฟ ฯฮฑฯฮธฮญฮฝฯฮฝ ฯแฝดฮฝ ฮบฮฑฮปฮปฮฏฯฯฮทฮฝ. 6.6.9 ฯฮฟแฟฯ ฮผแฝฒฮฝ ฮดแฝด ฯแฝฐ แฝฯแฝธ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯฯฮฟฯฯฮตฯฮฑฮณฮผฮญฮฝฮฑ แฝฯฮฟฯ
ฯฮณฮฟแฟฆฯฮน ฮดฮตแฟฮผฮฑ แผฯแฝธ ฯฮฟแฟฆ ฮดฮฑฮฏฮผฮฟฮฝฮฟฯ แผฯ ฯแผฮปฮปฮฑ แผฆฮฝ ฮฟแฝฮดฮญฮฝยท ฮแฝฮธฯ
ฮผฮฟฯ ฮดแฝฒโ แผฯฮฏฮบฮตฯฮฟ ฮณแฝฐฯ แผฯ ฯแฝดฮฝ ฮคฮตฮผฮญฯฮฑฮฝ, ฮบฮฑฮฏ ฯฯฯ ฯฮทฮฝฮนฮบฮฑแฟฆฯฮฑ ฯแฝธ แผฮธฮฟฯ แผฯฮฟฮนฮตแฟฯฮฟ ฯแฟท ฮดฮฑฮฏฮผฮฟฮฝฮนโฯฯ
ฮฝฮธฮฌฮฝฮตฯฮฑฮน ฯแฝฐ ฯฮฑฯฯฮฝฯฮฑ ฯฯฮฏฯฮน, ฮบฮฑแฝถ แผฯฮตฮปฮธฮตแฟฮฝ ฯฮต แผฯฮตฮธฯฮผฮทฯฮตฮฝ แผฯ ฯแฝธฮฝ ฮฝฮฑแฝธฮฝ ฮบฮฑแฝถ ฯแฝดฮฝ ฯฮฑฯฮธฮญฮฝฮฟฮฝ แผฯฮตฮปฮธแฝผฮฝ ฮธฮตฮฌฯฮฑฯฮธฮฑฮน. แฝกฯ ฮดแฝฒ ฮตแผถฮดฮต, ฯแฝฐ ฮผแฝฒฮฝ ฯฯแฟถฯฮฑ แผฯ ฮฟแผถฮบฯฮฟฮฝ, ฮดฮตฯฯฮตฯฮฑ ฮดแฝฒ แผฯฮฏฮบฮตฯฮฟ ฮบฮฑแฝถ แผฯ แผฯฯฯฮฑ ฮฑแฝฯแฟฯยท ฮบฮฑแฝถ แผก ฯฮฑแฟฯ ฯฮต ฯฯ
ฮฝฮฟฮนฮบฮฎฯฮตฮนฮฝ ฮบฮฑฯฯฮผฮฝฯ
ฯฮฟ ฮฑแฝฯแฟท ฯฯฯฮฑฮฝฯฮน ฮฑแฝฯแฝดฮฝ ฮบฮฑแฝถ แฝ ฮแฝฮธฯ
ฮผฮฟฯ แผฮฝฮตฯฮบฮตฯ
ฮฑฯฮผฮญฮฝฮฟฯ แผฮผฮตฮฝฮต ฯแฝดฮฝ แผฯฮฟฮดฮฟฮฝ ฯฮฟแฟฆ ฮดฮฑฮฏฮผฮฟฮฝฮฟฯ. 6.6.10 แผฮฝฮฏฮบฮฑ ฯฮต ฮดแฝด ฯแฟ ฮผฮฌฯแฟ ฮบฮฑแฝถ โแผฮพฮทฮปฮฑฯฮฝฮตฯฮฟ ฮณแฝฐฯ แผฮบ ฯแฟฯ ฮณแฟฯโแฝ แผญฯฯฯ แผฯฮฑฮฝฮฏฮถฮตฯฮฑฮฏ ฯฮต ฮบฮฑฯฮฑฮดแฝบฯ แผฯ ฮธฮฌฮปฮฑฯฯฮฑฮฝ ฮบฮฑแฝถ ฮณฮฌฮผฮฟฯ ฯฮต แผฯฮนฯฮฑฮฝแฝดฯ ฮแฝฮธฯฮผแฟณ ฮบฮฑแฝถ แผฮฝฮธฯฯฯฮฟฮนฯ ฯฮฟแฟฯ แผฮฝฯฮฑแฟฆฮธฮฑ แผฮปฮตฯ
ฮธฮตฯฮฏฮฑ ฯฮฟแฟฆ ฮปฮฟฮนฯฮฟแฟฆ ฯฯฮนฯฮนฮฝ แผฆฮฝ แผฯแฝธ ฯฮฟแฟฆ ฮดฮฑฮฏฮผฮฟฮฝฮฟฯ. แผคฮบฮฟฯ
ฯฮฑ ฮดแฝฒ ฮบฮฑแฝถ ฯฮฟฮนฯฮฝฮดฮต แผฯฮน แผฯ ฯแฝธฮฝ ฮแฝฮธฯ
ฮผฮฟฮฝ, แฝกฯ ฮณฮฎฯฯฯ ฯฮต แผฯแฝถ ฮผฮฑฮบฯฯฯฮฑฯฮฟฮฝ แผฯฮฏฮบฮฟฮนฯฮฟ ฮบฮฑแฝถ แฝกฯ แผฯฮฟฮธฮฑฮฝฮตแฟฮฝ แผฮบฯฯ
ฮณแฝผฮฝ ฮฑแฝฮธฮนฯ แผฯฮตฯฯฮฝ ฯฮนฮฝฮฑ แผฮพ แผฮฝฮธฯฯฯฯฮฝ แผฮปฮปฮฟฮฝ แผฯฮญฮปฮธฮฟฮน ฯฯฯฯฮฟฮฝยท ฮฟแผฐฮบฮตแฟฯฮธฮฑฮน ฮดแฝฒ ฯแฝดฮฝ ฮคฮตฮผฮญฯฮฑฮฝ ฮบฮฑแฝถ แผฯ แผฮผแฝฒ แผฮฝฮดฯแฝธฯ แผคฮบฮฟฯ
ฯฮฑ ฯฮปฮตฯฯฮฑฮฝฯฮฟฯ ฮบฮฑฯแฝฐ แผฮผฯฮฟฯฮฏฮฑฮฝ. 6.6.11 ฯฯฮดฮต ฮผแฝฒฮฝ แผคฮบฮฟฯ
ฯฮฑ, ฮณฯฮฑฯแฟ ฮดแฝฒ ฯฮฟฮนฮฌฮดฮต แผฯฮนฯฯ
ฯแฝผฮฝ ฮฟแผถฮดฮฑยท แผฆฮฝ ฮดแฝฒ ฮฑแฝฯฮท ฮณฯฮฑฯแฟฯ ฮผฮฏฮผฮทฮผฮฑ แผฯฯฮฑฮฏฮฑฯ. ฮฝฮตฮฑฮฝฮฏฯฮบฮฟฯ ฮฃฯฮฒฮฑฯฮนฯ ฮบฮฑแฝถ ฮฮฌฮปฮฑฮฒฯฯฯ ฯฮต ฯฮฟฯฮฑฮผแฝธฯ ฮบฮฑแฝถ ฮฯฮบฮฑ ฯฮทฮณฮฎ, ฯฯแฝธฯ ฮดแฝฒ แผกฯแฟทฯฮฝ ฯฮต ฮบฮฑแฝถ ฮคฮตฮผฮญฯฮฑ แผฆฮฝ แผก ฯฯฮปฮนฯ, แผฮฝ ฮดฮญ ฯฯฮนฯฮน ฮบฮฑแฝถ ฮดฮฑฮฏฮผฯฮฝ แฝ
ฮฝฯฮนฮฝฮฑ แผฮพฮญฮฒฮฑฮปฮตฮฝ แฝ ฮแฝฮธฯ
ฮผฮฟฯ, ฯฯฯฮฑฮฝ ฯฮต ฮดฮตฮนฮฝแฟถฯ ฮผฮญฮปฮฑฯ ฮบฮฑแฝถ ฯแฝธ ฮตแผถฮดฮฟฯ แผ
ฯฮฑฮฝ แผฯ ฯแฝฐ ฮผฮฌฮปฮนฯฯฮฑ ฯฮฟฮฒฮตฯฯฯ, ฮปฯฮบฮฟฯ
ฮดแฝฒ แผฮผฯฮฏฯฯฮตฯฮฟ ฮดฮญฯฮผฮฑ แผฯฮธแฟฯฮฑยท แผฯฮฏฮธฮตฯฮฟ ฮดแฝฒ ฮบฮฑแฝถ แฝฮฝฮฟฮผฮฑ ฮฯฮบฮฑฮฝ ฯแฝฐ แผฯแฝถ ฯแฟ ฮณฯฮฑฯแฟ ฮณฯฮฌฮผฮผฮฑฯฮฑ.'' None | sup>
1.32.3 Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea . It was at this point in Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. 490 B.C. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters. 1.32.4 here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god. 1.32.5 They say too that there chanced to be present in the battle a man of rustic appearance and dress. Having slaughtered many of the foreigners with a plough he was seen no more after the engagement. When the Athenians made enquiries at the oracle the god merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy too of white marble has been erected. Although the Athenians assert that they buried the Persians, because in every case the divine law applies that a corpse should be laid under the earth, yet I could find no grave. There was neither mound nor other trace to be seen, as the dead were carried to a trench and thrown in anyhow.
6.6.7 On his return to Italy Euthymus fought against the Hero, the story about whom is as follows. Odysseus, so they say, in his wanderings after the capture of Troy was carried down by gales to various cities of Italy and Sicily, and among them he came with his ships to Temesa. Here one of his sailors got drunk and violated a maiden, for which offence he was stoned to death by the natives. 6.6.8 Now Odysseus, it is said, cared nothing about his loss and sailed away. But the ghost of the stoned man never ceased killing without distinction the people of Temesa, attacking both old and young, until, when the inhabitants had resolved to flee from Italy for good, the Pythian priestess forbad them to leave Temesa, and ordered them to propitiate the Hero, setting him a sanctuary apart and building a temple, and to give him every year as wife the fairest maiden in Temesa. 6.6.9 So they performed the commands of the god and suffered no more terrors from the ghost. But Euthymus happened to come to Temesa just at the time when the ghost was being propitiated in the usual way; learning what was going on he had a strong desire to enter the temple, and not only to enter it but also to look at the maiden. When he saw her he first felt pity and afterwards love for her. The girl swore to marry him if he saved her, and so Euthymus with his armour on awaited the onslaught of the ghost. 6.6.10 He won the fight, and the Hero was driven out of the land and disappeared, sinking into the depth of the sea. Euthymus had a distinguished wedding, and the inhabitants were freed from the ghost for ever. I heard another story also about Euthymus, how that he reached extreme old age, and escaping again from death departed from among men in another way. Temesa is still inhabited, as I heard from a man who sailed there as a merchant.' "6.6.11 This I heard, and I also saw by chance a picture dealing with the subject. It was a copy of an ancient picture. There were a stripling, Sybaris, a river, Calabrus, and a spring, Lyca. Besides, there were a hero-shrine and the city of Temesa, and in the midst was the ghost that Euthymus cast out. Horribly black in color, and exceedingly dreadful in all his appearance, he had a wolf's skin thrown round him as a garment. The letters on the picture gave his name as Lycas. "' None |
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111. Philostratus The Athenian, Life of Apollonius, 3.38, 4.10, 4.20, 4.25 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: โข daemones โข daemons, โข daimon โข daimons, โข demon โข demons, โข demons/demonology
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 455; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 324, 371; Fowler (2014), Plato in the Third Sophistic, 51; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 201; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43; Tanaseanu-Dรถbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 62
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3.38 ฮผฮตฯฮฑฮพฯ
ฬ ฮดฮตฬ ฯฯอฮฝ ฮปฮฟฬฮณฯฮฝ ฯฮฟฯ
ฬฯฯฮฝ ฮตฬฯฮนฬฯฯฮฑฯฮฑฮน ฯฮฟฮนอฯ ฯฮฟฯฮฟฮนอฯ ฮฟฬ ฮฑฬฬฮณฮณฮตฮปฮฟฯ ฬฮฮฝฮดฮฟฯ
ฬฯ ฮฑฬฬฮณฯฮฝ ฯฯฯฮทฯฮนฬฮฑฯ ฮดฮตฮฟฮผฮตฬฮฝฮฟฯ
ฯ. ฮบฮฑฮนฬ ฯฮฑฯฮทอฮณฮต ฮณฯ
ฬฮฝฮฑฮนฮฟฮฝ ฮนฬฮบฮตฯฮตฯ
อฮฟฮฝ ฯ
ฬฯฮตฬฯ ฯฮฑฮนฮดฮฟฬฯ, ฮฟฬฬฮฝ ฮตฬฬฯฮฑฯฮบฮต ฮผฮตฬฮฝ ฮตฬฮบฮบฮฑฮนฬฮดฮตฮบฮฑ ฮตฬฬฯฮท ฮณฮตฮณฮฟฮฝฮตฬฮฝฮฑฮน, ฮดฮฑฮนฮผฮฟฮฝฮฑอฮฝ ฮดฮตฬ ฮดฯ
ฬฮฟ ฮตฬฬฯฮท, ฯฮฟฬ ฮดฮตฬ ฮทฬอฮธฮฟฯ ฯฮฟฯ
อ ฮดฮฑฮนฬฮผฮฟฮฝฮฟฯ ฮตฮนฬฬฯฯฮฝฮฑ ฮตฮนฬอฮฝฮฑฮน ฮบฮฑฮนฬ ฯฮตฯ
ฬฯฯฮทฮฝ. ฮตฬฯฮฟฮผฮตฬฮฝฮฟฯ
ฮดฮตฬ ฯฮนฮฝฮฟฯ ฯฯอฮฝ ฯฮฟฯฯอฮฝ, ฮฟฬฯฮฟฬฮธฮตฮฝ ฮปฮตฬฮณฮฟฮน ฯฮฑฯ
อฯฮฑ, โฯฮฟฯ
อ ฯฮฑฮนฮดฮฟฬฯ ฯฮฟฯ
ฬฯฮฟฯ
โ ฮตฬฬฯฮท โฯฮทฬฮฝ ฮฟฬฬฯฮนฮฝ ฮตฯ
ฬฯฯฮตฯฮตฯฯฮตฬฯฮฟฯ
ฮฟฬฬฮฝฯฮฟฯ ฮฟฬ ฮดฮฑฮนฬฮผฯฮฝ ฮตฬฯฮฑออ
ฮบฮฑฮนฬ ฮฟฯ
ฬ ฮพฯ
ฮณฯฯฯฮตฮนอ ฮฑฯ
ฬฯฯออ
ฮฝฮฟฯ
อฮฝ ฮตฬฬฯฮตฮนฮฝ, ฮฟฯ
ฬฮดฮตฬ ฮตฬฯ ฮดฮนฮดฮฑฯฮบฮฑฬฮปฮฟฯ
ฮฒฮฑฮดฮนฬฯฮฑฮน ฮตฬฮฑออ
ฮทฬฬ ฯฮฟฮพฮฟฬฯฮฟฯ
, ฮฟฯ
ฬฮดฮตฬ ฮฟฮนฬฬฮบฮฟฮน ฮตฮนฬอฮฝฮฑฮน, ฮฑฬฮปฮป' ฮตฬฯ ฯฮฑฬ ฮตฬฬฯฮทฮผฮฑ ฯฯอฮฝ ฯฯฯฮนฬฯฮฝ ฮตฬฮบฯฯฮตฬฯฮตฮน, ฮบฮฑฮนฬ ฮฟฯ
ฬฮดฮตฬ ฯฮทฬฮฝ ฯฯฮฝฮทฬฮฝ ฮฟฬ ฯฮฑฮนอฯ ฯฮทฬฮฝ ฮตฬฮฑฯ
ฯฮฟฯ
อ ฮตฬฬฯฮตฮน, ฮฑฬฮปฮปฮฑฬ ฮฒฮฑฯฯ
ฬ ฯฮธฮตฬฮณฮณฮตฯฮฑฮน ฮบฮฑฮนฬ ฮบฮฟฮนอฮปฮฟฮฝ, ฯฬฬฯฯฮตฯ ฮฟฮนฬ ฮฑฬฬฮฝฮดฯฮตฯ, ฮฒฮปฮตฬฯฮตฮน ฮดฮตฬ ฮตฬฯฮตฬฯฮฟฮนฯ ฮฟฬฯฮธฮฑฮปฮผฮฟฮนอฯ ฮผฮฑอฮปฮปฮฟฮฝ ฮทฬฬ ฯฮฟฮนอฯ ฮตฬฮฑฯ
ฯฮฟฯ
อ. ฮบฮฑฬฮณฯฬ ฮผฮตฬฮฝ ฮตฬฯฮนฬ ฯฮฟฯ
ฬฯฮฟฮนฯ ฮบฮปฮฑฬฯ ฯฮต ฮบฮฑฮนฬ ฮตฬฮผฮฑฯ
ฯฮทฬฮฝ ฮดฯฯ
ฬฯฯฯ ฮบฮฑฮนฬ ฮฝฮฟฯ
ฮธฮตฯฯอ ฯฮฟฬฮฝ ฯ
ฮนฬฮฟฬฮฝ, ฮฟฬฯฮฟฬฯฮฑ ฮตฮนฬฮบฮฟฬฯ, ฮฟฬ ฮดฮตฬ ฮฟฯ
ฬฮบ ฮฟฮนฬอฮดฮตฬ ฮผฮต. ฮดฮนฮฑฮฝฮฟฮฟฯ
ฮผฮตฬฮฝฮทฯ ฮดฮตฬ ฮผฮฟฯ
ฯฮทฬฮฝ ฮตฬฮฝฯฮฑฯ
อฮธฮฑ ฮฟฬฮดฮฟฬฮฝ, ฯฮฟฯ
ฯฮนฬ ฮดฮตฬ ฯฮตฬฯฯ
ฯฮน ฮดฮนฮตฮฝฮฟฮทฬฮธฮทฮฝ, ฮตฬฮพฮทฮณฮฟฬฯฮตฯ
ฯฮตฮฝ ฮฟฬ ฮดฮฑฮนฬฮผฯฮฝ ฮตฬฮฑฯ
ฯฮฟฬฮฝ ฯ
ฬฯฮฟฮบฯฮนฯฮทออ
ฯฯฯฬฮผฮตฮฝฮฟฯ ฯฯออ
ฯฮฑฮนฮดฮนฬ, ฮบฮฑฮนฬ ฮดฮทอฯฮฑ ฮตฬฬฮปฮตฮณฮตฮฝ ฮตฮนฬอฮฝฮฑฮน ฮผฮตฬฮฝ ฮตฮนฬฬฮดฯฮปฮฟฮฝ ฮฑฬฮฝฮดฯฮฟฬฯ, ฮฟฬฬฯ ฯฮฟฮปฮตฬฮผฯอ
ฯฮฟฯฮตฬ ฮฑฬฯฮตฬฮธฮฑฮฝฮตฮฝ, ฮฑฬฯฮฟฮธฮฑฮฝฮตฮนอฮฝ ฮดฮตฬ ฮตฬฯฯอฮฝ ฯฮทอฯ ฮตฬฮฑฯ
ฯฮฟฯ
อ ฮณฯ
ฮฝฮฑฮนฮบฮฟฬฯ, ฮตฬฯฮตฮนฬ ฮดฮตฬ ฮทฬ ฮณฯ
ฮฝฮทฬ ฯฮตฯฮนฬ ฯฮทฬฮฝ ฮตฯ
ฬฮฝฮทฬฮฝ ฯ
ฬฬฮฒฯฮนฯฮต ฯฯฮนฯฮฑฮนฬฮฟฯ
ฮบฮตฮนฮผฮตฬฮฝฮฟฯ
ฮณฮฑฮผฮทฮธฮตฮนอฯฮฑ ฮตฬฯฮตฬฯฯอ
, ฮผฮนฯฮทอฯฮฑฮน ฮผฮตฬฮฝ ฮตฬฮบ ฯฮฟฯ
ฬฯฮฟฯ
ฯฮฟฬ ฮณฯ
ฮฝฮฑฮนฮบฯอฮฝ ฮตฬฯฮฑอฮฝ, ฮผฮตฯฮฑฯฯฯ
ฮทอฮฝฮฑฮน ฮดฮตฬ ฮตฬฯ ฯฮฟฬฮฝ ฯฮฑฮนอฮดฮฑ ฯฮฟฯ
อฯฮฟฮฝ. ฯ
ฬฯฮนฯฯฮฝฮตฮนอฯฮฟ ฮดฮตฬ, ฮตฮนฬ ฮผฮทฬ ฮดฮนฮฑฮฒฮฑฬฮปฮปฮฟฮนฮผฮน ฮฑฯ
ฬฯฮฟฬฮฝ ฯฯฮฟฬฯ ฯ
ฬฮผฮฑอฯ, ฮดฯฬฯฮตฮนฮฝ ฯฯออ
ฯฮฑฮนฮดฮนฬ ฯฮฟฮปฮปฮฑฬ ฮตฬฯฮธฮปฮฑฬ ฮบฮฑฮนฬ ฮฑฬฮณฮฑฮธฮฑฬ. ฮตฬฮณฯฬ ฮผฮตฬฮฝ ฮดฮทฬ ฮตฬฬฯฮฑฮธฮฟฬฮฝ ฯฮน ฯฯฮฟฬฯ ฯฮฑฯ
อฯฮฑ, ฮฟฬ ฮดฮตฬ ฮดฮนฮฑฬฮณฮตฮน ฮผฮต ฯฮฟฮปฯ
ฬฮฝ ฮทฬฬฮดฮท ฯฯฮฟฬฮฝฮฟฮฝ ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฮตฬฮผฮฟฬฮฝ ฮฟฮนฬอฮบฮฟฮฝ ฮตฬฬฯฮตฮน ฮผฮฟฬฮฝฮฟฯ ฮฟฯ
ฬฮดฮตฬฮฝ ฮผฮตฬฯฯฮนฮฟฮฝ ฮฟฯ
ฬฮดฮตฬ ฮฑฬฮปฮทฮธฮตฬฯ ฯฯฮฟฮฝฯอฮฝ.โ ฮทฬฬฯฮตฯฮฟ ฮฟฯ
ฬอฮฝ ฮฟฬ ฯฮฟฯฮฟฬฯ ฯฮฑฬฮปฮนฮฝ, ฮตฮนฬ ฯฮปฮทฯฮนฬฮฟฮฝ ฮตฮนฬฬฮท ฮฟฬ ฯฮฑฮนอฯ, ฮทฬ ฮดฮตฬ ฮฟฯ
ฬฮบ ฮตฬฬฯฮท, ฯฮฟฮปฮปฮฑฬ ฮผฮตฬฮฝ ฮณฮฑฬฯ ฯ
ฬฯฮตฬฯ ฯฮฟฯ
อ ฮฑฬฯฮนฮบฮตฬฯฮธฮฑฮน ฮฑฯ
ฬฯฮฟฬฮฝ ฯฯฮฑอฮพฮฑฮน โฮฟฬ ฮด' ฮฑฬฯฮตฮนฮปฮตฮนอ ฮบฯฮทฮผฮฝฮฟฯ
ฬฯ ฮบฮฑฮนฬ ฮฒฮฑฬฯฮฑฮธฯฮฑ ฮบฮฑฮนฬ ฮฑฬฯฮฟฮบฯฮตฮฝฮตฮนอฮฝ ฮผฮฟฮน ฯฮฟฬฮฝ ฯ
ฮนฬฮฟฬฮฝ, ฮตฮนฬ ฮดฮนฮบฮฑฮถฮฟฮนฬฮผฮทฮฝ ฮฑฯ
ฬฯฯออ
ฮดฮตฯ
อฯฮฟ.โ โฮธฮฑฬฯฯฮตฮน,โ ฮตฬฬฯฮท ฮฟฬ ฯฮฟฯฮฟฬฯ โฮฟฯ
ฬ ฮณฮฑฬฯ ฮฑฬฯฮฟฮบฯฮตฮฝฮตฮนอ ฮฑฯ
ฬฯฮฟฬฮฝ ฮฑฬฮฝฮฑฮณฮฝฮฟฯ
ฬฯ ฯฮฑฯ
อฯฮฑโ ฮบฮฑฮนฬ ฯฮนฮฝฮฑ ฮตฬฯฮนฯฯฮฟฮปฮทฬฮฝ ฮฑฬฮฝฮฑฯฯฮฑฬฯฮฑฯ ฯฮฟฯ
อ ฮบฮฟฬฮปฯฮฟฯ
ฮตฬฬฮดฯฮบฮต ฯฮทออ
ฮณฯ
ฮฝฮฑฮนฮบฮนฬ, ฮตฬฯฮตฬฯฯฮฑฮปฯฮฟ ฮดฮตฬ ฮฑฬฬฯฮฑ ฮทฬ ฮตฬฯฮนฯฯฮฟฮปฮทฬ ฯฯฮฟฬฯ ฯฮฟฬ ฮตฮนฬฬฮดฯฮปฮฟฮฝ ฮพฯ
ฬฮฝ ฮฑฬฯฮตฮนฮปฮทออ
ฮบฮฑฮนฬ ฮตฬฮบฯฮปฮทฬฮพฮตฮน." "
4.25 ฮตฬฮฝ ฮฮฟฯฮนฬฮฝฮธฯอ
ฮดฮตฬ ฯฮนฮปฮฟฯฮฟฯฯอฮฝ ฮตฬฯฯ
ฬฮณฯฮฑฮฝฮต ฯฮฟฬฯฮต ฮฮทฮผฮทฬฯฯฮนฮฟฯ ฮฑฬฮฝฮทฬฯ ฮพฯ
ฮฝฮตฮนฮปฮทฯฯฬฯ ฮฑฬฬฯฮฑฮฝ ฯฮฟฬ ฮตฬฮฝ ฮฯ
ฮฝฮนฮบฮทออ
ฮบฯฮฑฬฯฮฟฯ, ฮฟฯ
ฬอ ฮฆฮฑฮฒฯฯฮนอฮฝฮฟฯ ฯ
ฬฬฯฯฮตฯฮฟฮฝ ฮตฬฮฝ ฯฮฟฮปฮปฮฟฮนอฯ ฯฯอฮฝ ฮตฬฮฑฯ
ฯฮฟฯ
อ ฮปฮฟฬฮณฯฮฝ ฮฟฯ
ฬฮบ ฮฑฬฮณฮตฮฝฮฝฯอฯ ฮตฬฯฮตฮผฮฝฮทฬฯฮธฮท, ฯฮฑฮธฯฬฮฝ ฮดฮตฬ ฯฯฮฟฬฯ ฯฮฟฬฮฝ ฬฮฯฮฟฮปฮปฯฬฮฝฮนฮฟฮฝ, ฮฟฬฬฯฮตฯ ฯฮฑฯฮนฬ ฯฮฟฬฮฝ ฬฮฮฝฯฮนฯฮธฮตฬฮฝฮทฮฝ ฯฯฮฟฬฯ ฯฮทฬฮฝ ฯฮฟฯ
อ ฮฃฯฮบฯฮฑฬฯฮฟฯ
ฯ ฯฮฟฯฮนฬฮฑฮฝ ฯฮฑฮธฮตฮนอฮฝ, ฮตฮนฬฬฯฮตฯฮฟ ฮฑฯ
ฬฯฯออ
ฮผฮฑฮธฮทฯฮนฯอฮฝ ฮบฮฑฮนฬ ฯฯฮฟฯฮบฮตฮนฬฮผฮตฮฝฮฟฯ ฯฮฟฮนอฯ ฮปฮฟฬฮณฮฟฮนฯ ฮบฮฑฮนฬ ฯฯอฮฝ ฮฑฯ
ฬฯฯออ
ฮณฮฝฯฯฮนฬฮผฯฮฝ ฯฮฟฯ
ฬฯ ฮตฯ
ฬฮดฮฟฮบฮนฮผฯฯฮตฬฯฮฟฯ
ฯ ฮตฬฯฮนฬ ฯฮฟฬฮฝ ฬฮฯฮฟฮปฮปฯฬฮฝฮนฮฟฮฝ ฮตฬฬฯฯฮตฯฮตฮฝ, ฯฬอฮฝ ฮบฮฑฮนฬ ฮฮตฬฮฝฮนฯฯฮฟฯ ฮทฬอฮฝ ฮฟฬ ฮฯ
ฬฮบฮนฮฟฯ ฮตฬฬฯฮท ฮผฮตฬฮฝ ฮณฮตฮณฮฟฮฝฯฬฯ ฯฮตฬฮฝฯฮต ฮบฮฑฮนฬ ฮตฮนฬฬฮบฮฟฯฮน, ฮณฮฝฯฬฮผฮทฯ ฮดฮตฬ ฮนฬฮบฮฑฮฝฯอฯ ฮตฬฬฯฯฮฝ ฮบฮฑฮนฬ ฯฮฟฬ ฯฯอฮผฮฑ ฮตฯ
ฬอ ฮบฮฑฯฮตฯฮบฮตฯ
ฮฑฯฮผฮตฬฮฝฮฟฯ, ฮตฬฯฬอ
ฮบฮตฮน ฮณฮฟฯ
อฮฝ ฮฑฬฮธฮปฮทฯฮทออ
ฮบฮฑฮปฯออ
ฮบฮฑฮนฬ ฮตฬฮปฮตฯ
ฮธฮตฯฮนฬฯอ
ฯฮฟฬ ฮตฮนฬอฮดฮฟฯ. ฮตฬฯฮฑอฯฮธฮฑฮน ฮดฮตฬ ฯฮฟฬฮฝ ฮฮตฬฮฝฮนฯฯฮฟฮฝ ฮฟฮนฬ ฯฮฟฮปฮปฮฟฮนฬ ฯฬฬอ
ฮฟฮฝฯฮฟ ฯ
ฬฯฮฟฬ ฮณฯ
ฮฝฮฑฮนฬฮฟฯ
ฮพฮตฬฮฝฮฟฯ
, ฯฮฟฬ ฮดฮตฬ ฮณฯ
ฬฮฝฮฑฮนฮฟฮฝ ฮบฮฑฮปฮทฬ ฯฮต ฮตฬฯฮฑฮนฬฮฝฮตฯฮฟ ฮบฮฑฮนฬ ฮนฬฮบฮฑฮฝฯอฯ ฮฑฬฮฒฯฮฑฬ ฮบฮฑฮนฬ ฯฮปฮฟฯ
ฯฮตฮนอฮฝ ฮตฬฬฯฮฑฯฮบฮตฮฝ, ฮฟฯ
ฬฮดฮตฬฮฝ ฮดฮตฬ ฯฮฟฯ
ฬฯฯฮฝ ฮฑฬฬฯฮฑ ฮฑฬฯฮตฯฮฝฯอฯ ฮทฬอฮฝ, ฮฑฬฮปฮปฮฑฬ ฮตฬฮดฮฟฬฮบฮตฮน ฯฮฑฬฮฝฯฮฑ. ฮบฮฑฯฮฑฬ ฮณฮฑฬฯ ฯฮทฬฮฝ ฮฟฬฮดฮฟฬฮฝ ฯฮทฬฮฝ ฮตฬฯฮนฬ ฮฮตฮณฯฯฮตฮฑฬฯ ฮฒฮฑฮดฮนฬฮถฮฟฮฝฯฮน ฮฑฯ
ฬฯฯออ
ฮผฮฟฬฮฝฯอ
ฯฮฑฬฯฮผฮฑ ฮตฬฮฝฯฯ
ฯฮฟฬฮฝ ฮณฯ
ฮฝฮทฬ ฯฮต ฮตฬฮณฮตฬฮฝฮตฯฮฟ ฮบฮฑฮนฬ ฯฮตฮนอฯฮฑ ฮพฯ
ฮฝฮทอฯฮตฮฝ ฮตฬฯฮฑอฮฝ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮฑฬฮปฮฑฮน ฯฮฑฬฯฮบฮฟฯ
ฯฮฑ, ฮฆฮฟฮนฬฮฝฮนฯฯฮฑ ฮดฮตฬ ฮตฮนฬอฮฝฮฑฮน ฮบฮฑฮนฬ ฮฟฮนฬฮบฮตฮนอฮฝ ฮตฬฮฝ ฯฯฮฟฮฑฯฯฮตฮนฬฯอ
ฯฮทอฯ ฮฮฟฯฮนฬฮฝฮธฮฟฯ
, ฯฮฟฬ ฮดฮตฮนอฮฝฮฑ ฮตฮนฬฯฮฟฯ
อฯฮฑ ฯฯฮฟฮฑฬฯฯฮตฮนฮฟฮฝ, โฮตฬฯ ฮฟฬฬ ฮตฬฯฯฮตฬฯฮฑฯโ ฮตฬฬฯฮท โฮฑฬฯฮนฮบฮฟฮผฮตฬฮฝฯอ
ฯฮฟฮน ฯฬอ
ฮดฮทฬ ฯฮต ฯ
ฬฯฮฑฬฯฮพฮตฮน ฮตฬฮผฮฟฯ
อ ฮฑฬอ
ฮดฮฟฯ
ฬฯฮทฯ ฮบฮฑฮนฬ ฮฟฮนฬอฮฝฮฟฯ, ฮฟฮนฬอฮฟฮฝ ฮฟฯ
ฬฬฯฯ ฮตฬฬฯฮนฮตฯ, ฮบฮฑฮนฬ ฮฟฯ
ฬฮดฮตฬ ฮฑฬฮฝฯฮตฯฮฑฯฯฮทฬฯ ฮตฬฮฝฮฟฯฮปฮทฬฯฮตฮน ฯฮต, ฮฒฮนฯฬฯฮฟฮผฮฑฮน ฮดฮตฬ ฮบฮฑฮปฮทฬ ฮพฯ
ฬฮฝ ฮบฮฑฮปฯออ
.โ ฯฮฟฯ
ฬฯฮฟฮนฯ ฯ
ฬฯฮฑฯฮธฮตฮนฬฯ ฮฟฬ ฮฝฮตฮฑฮฝฮนฬฮฑฯ, ฯฮทฬฮฝ ฮผฮตฬฮฝ ฮณฮฑฬฯ ฮฑฬฬฮปฮปฮทฮฝ ฯฮนฮปฮฟฯฮฟฯฮนฬฮฑฮฝ ฮตฬฬฯฯฯฯฮฟ, ฯฯอฮฝ ฮดฮตฬ ฮตฬฯฯฯฮนฮบฯอฮฝ ฮทฬฬฯฯฮทฯฮฟ, ฮตฬฯฮฟฮนฬฯฮทฯฮต ฯฮตฯฮนฬ ฮตฬฯฯฮตฬฯฮฑฮฝ ฮฑฯ
ฬฯฮทออ
ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฮปฮฟฮนฯฮฟฬฮฝ ฯฯฮฟฬฮฝฮฟฮฝ ฮตฬฮธฮฑฬฮผฮนฮถฮตฮฝ, ฯฬฬฯฯฮตฯ ฯฮฑฮนฮดฮนฮบฮฟฮนอฯ, ฮฟฯ
ฬฬฯฯ ฮพฯ
ฮฝฮตฮนฬฯ ฯฮฟฯ
อ ฯฮฑฬฯฮผฮฑฯฮฟฯ. ฮฟฬ ฮดฮตฬ ฬฮฯฮฟฮปฮปฯฬฮฝฮนฮฟฯ ฮฑฬฮฝฮดฯฮนฮฑฮฝฯฮฟฯฮฟฮนฮฟฯ
อ ฮดฮนฬฮบฮทฮฝ ฮตฬฯ ฯฮฟฬฮฝ ฮฮตฬฮฝฮนฯฯฮฟฮฝ ฮฒฮปฮตฬฯฯฮฝ ฮตฬฮถฯฮณฯฮฑฬฯฮตฮน ฯฮฟฬฮฝ ฮฝฮตฮฑฮฝฮนฬฮฑฮฝ ฮบฮฑฮนฬ ฮตฬฮธฮตฯฬฯฮตฮน, ฮบฮฑฯฮฑฮณฮฝฮฟฯ
ฬฯ ฮดฮตฬ ฮฑฯ
ฬฯฮฟฬฮฝ โฯฯ
ฬ ฮผฮตฬฮฝฯฮฟฮนโ ฮตฮนฬอฯฮตฮฝ โฮฟฬ ฮบฮฑฮปฮฟฬฯ ฯฮต ฮบฮฑฮนฬ ฯ
ฬฯฮฟฬ ฯฯอฮฝ ฮบฮฑฮปฯอฮฝ ฮณฯ
ฮฝฮฑฮนฮบฯอฮฝ ฮธฮทฯฮตฯ
ฮฟฬฮผฮตฮฝฮฟฯ ฮฟฬฬฯฮนฮฝ ฮธฮฑฬฮปฯฮตฮนฯ ฮบฮฑฮนฬ ฯฮตฬ ฮฟฬฬฯฮนฯ.โ ฮธฮฑฯ
ฮผฮฑฬฯฮฑฮฝฯฮฟฯ ฮดฮตฬ ฯฮฟฯ
อ ฮฮตฮฝฮนฬฯฯฮฟฯ
โฮฟฬฬฯฮน ฮณฯ
ฮฝฮทฬ ฯฮฟฮนโ ฮตฬฬฯฮท โฮตฬฯฯฮนฬฮฝ ฮฟฯ
ฬ ฮณฮฑฮผฮตฯฮทฬ. ฯฮนฬ ฮดฮตฬ; ฮทฬฮณฮทออ
ฯ
ฬฯ' ฮฑฯ
ฬฯฮทอฯ ฮตฬฯฮฑอฯฮธฮฑฮน;โ โฮฝฮทฬ ฮฮนฬ',โ ฮตฮนฬอฯฮตฮฝ โฮตฬฯฮตฮนฮดฮทฬ ฮดฮนฮฑฬฮบฮตฮนฯฮฑฮน ฯฯฮฟฬฯ ฮผฮต ฯฬฯ ฮตฬฯฯอฯฮฑ.โ โฮบฮฑฮนฬ ฮณฮทฬฮผฮฑฮนฯ ฮด' ฮฑฬฬฮฝ ฮฑฯ
ฬฯฮทฬฮฝ;โ ฮตฬฬฯฮท. โฯฮฑฯฮนฬฮตฮฝ ฮณฮฑฬฯ ฮฑฬฬฮฝ ฮตฮนฬฬฮท ฯฮฟฬ ฮฑฬฮณฮฑฯฯอฯฮฑฮฝ ฮณฮทอฮผฮฑฮน.โ ฮทฬฬฯฮตฯฮฟ ฮฟฯ
ฬอฮฝ โฯฮทฮฝฮนฬฮบฮฑ ฮฟฮนฬ ฮณฮฑฬฮผฮฟฮน;โ โฮธฮตฯฮผฮฟฮนฬโ ฮตฬฬฯฮท โฮบฮฑฮนฬ ฮนฬฬฯฯฯ ฮฑฯ
ฬฬฯฮนฮฟฮฝ.โ ฮตฬฯฮนฯฯ
ฮปฮฑฬฮพฮฑฯ ฮฟฯ
ฬอฮฝ ฯฮฟฬฮฝ ฯฮฟฯ
อ ฯฯ
ฮผฯฮฟฯฮนฬฮฟฯ
ฮบฮฑฮนฯฮฟฬฮฝ ฮฟฬ ฬฮฯฮฟฮปฮปฯฬฮฝฮนฮฟฯ ฮบฮฑฮนฬ ฮตฬฯฮนฯฯฮฑฬฯ ฯฮฟฮนอฯ ฮดฮฑฮนฯฯ
ฮผฮฟฬฯฮนฮฝ ฮฑฬฬฯฯฮน ฮทฬฬฮบฮฟฯ
ฯฮน โฯฮฟฯ
อโ ฮตฬฬฯฮท โฮทฬ ฮฑฬฮฒฯฮฑฬ, ฮดฮน' ฮทฬฬฮฝ ฮทฬฬฮบฮตฯฮต;โ โฮตฬฮฝฯฮฑฯ
อฮธฮฑโ ฮตฮนฬอฯฮตฮฝ ฮฟฬ ฮฮตฬฮฝฮนฯฯฮฟฯ ฮบฮฑฮนฬ ฮฑฬฬฮผฮฑ ฯ
ฬฯฮฑฮฝฮนฬฯฯฮฑฯฮฟ ฮตฬฯฯ
ฮธฯฮนฯอฮฝ. โฮฟฬ ฮดฮตฬ ฮฑฬฬฯฮณฯ
ฯฮฟฯ ฮบฮฑฮนฬ ฮฟฬ ฯฯฯ
ฯฮฟฬฯ ฮบฮฑฮนฬ ฯฮฑฬ ฮปฮฟฮนฯฮฑฬ, ฮฟฮนฬอฯ ฮฟฬ ฮฑฬฮฝฮดฯฯฬฮฝ ฮบฮตฮบฮฟฬฯฮผฮทฯฮฑฮน, ฯฮฟฯฮตฬฯฮฟฯ
ฯ
ฬฮผฯอฮฝ;โ โฯฮทอฯ ฮณฯ
ฮฝฮฑฮนฮบฮฟฬฯ,โ ฮตฬฬฯฮท โฯฮฑฬฮผฮฑฬ ฮณฮฑฬฯ ฯฮฟฯฮฑฯ
อฯฮฑโ ฮดฮตฮนฬฮพฮฑฯ ฯฮฟฬฮฝ ฮตฬฮฑฯ
ฯฮฟฯ
อ ฯฯฮนฬฮฒฯฮฝฮฑ. ฮฟฬ ฮดฮตฬ ฬฮฯฮฟฮปฮปฯฬฮฝฮนฮฟฯ โฯฮฟฯ
ฬฯ ฮคฮฑฮฝฯฮฑฬฮปฮฟฯ
ฮบฮทฬฯฮฟฯ
ฯโ ฮตฬฬฯฮท โฮตฮนฬฬฮดฮตฯฮต, ฯฬฯ ฮฟฬฬฮฝฯฮตฯ ฮฟฯ
ฬฮบ ฮตฮนฬฯฮนฬ;โ โฯฮฑฯ' ฬฮฮผฮทฬฯฯอ
ฮณฮต,โ ฮตฬฬฯฮฑฯฮฑฮฝ โฮฟฯ
ฬ ฮณฮฑฬฯ ฮตฬฯ ฮฮนฬฬฮดฮฟฯ
ฮณฮต ฮบฮฑฯฮฑฮฒฮฑฬฮฝฯฮตฯ.โ โฯฮฟฯ
อฯ'โ ฮตฬฬฯฮท โฮบฮฑฮนฬ ฯฮฟฯ
ฯฮฟฮฝฮนฬ ฯฮฟฬฮฝ ฮบฮฟฬฯฮผฮฟฮฝ ฮทฬฮณฮตฮนอฯฮธฮต, ฮฟฯ
ฬ ฮณฮฑฬฯ ฯ
ฬฬฮปฮท ฮตฬฯฯฮนฬฮฝ, ฮฑฬฮปฮปฮฑฬ ฯ
ฬฬฮปฮทฯ ฮดฮฟฬฮพฮฑ. ฯฬฯ ฮดฮตฬ ฮณฮนฮณฮฝฯฬฯฮบฮฟฮนฯฮต, ฮฟฬฬ ฮปฮตฬฮณฯ, ฮทฬ ฯฯฮทฯฯฮทฬ ฮฝฯ
ฬฮผฯฮท ฮผฮนฬฮฑ ฯฯอฮฝ ฮตฬฮผฯฮฟฯ
ฯฯอฮฝ ฮตฬฯฯฮนฮฝ, ฮฑฬฬฯ ฮปฮฑฮผฮนฬฮฑฯ ฯฮต ฮบฮฑฮนฬ ฮผฮฟฯฮผฮฟฮปฯ
ฮบฮนฬฮฑฯ ฮฟฮนฬ ฯฮฟฮปฮปฮฟฮนฬ ฮทฬฮณฮฟฯ
อฮฝฯฮฑฮน. ฮตฬฯฯอฯฮน ฮด' ฮฑฯ
ฬอฯฮฑฮน ฮบฮฑฮนฬ ฮฑฬฯฯฮฟฮดฮนฯฮนฬฯฮฝ ฮผฮตฬฮฝ, ฯฮฑฯฮบฯอฮฝ ฮดฮตฬ ฮผฮฑฬฮปฮนฯฯฮฑ ฮฑฬฮฝฮธฯฯฯฮตฮนฬฯฮฝ ฮตฬฯฯอฯฮน ฮบฮฑฮนฬ ฯฮฑฮปฮตฯ
ฬฮฟฯ
ฯฮน ฯฮฟฮนอฯ ฮฑฬฯฯฮฟฮดฮนฯฮนฬฮฟฮนฯ, ฮฟฯ
ฬฬฯ ฮฑฬฬฮฝ ฮตฬฮธฮตฬฮปฯฯฮน ฮดฮฑฮนฬฯฮฑฯฮธฮฑฮน.โ ฮทฬ ฮดฮตฬ โฮตฯ
ฬฯฮทฬฮผฮตฮนโ ฮตฬฬฮปฮตฮณฮต โฮบฮฑฮนฬ ฮฑฬฬฯฮฑฮณฮตโ ฮบฮฑฮนฬ ฮผฯ
ฯฮฑฬฯฯฮตฯฮธฮฑฮน ฮตฬฮดฮฟฬฮบฮตฮน, ฮฑฬฬ ฮทฬฬฮบฮฟฯ
ฮต, ฮบฮฑฮนฬ ฯฮฟฯ
ฮบฮฑฮนฬ ฮฑฬฯฮตฬฯฮบฯฯฯฮต ฯฮฟฯ
ฬฯ ฯฮนฮปฮฟฯฮฟฬฯฮฟฯ
ฯ, ฯฬฯ ฮฑฬฮตฮนฬ ฮปฮทฯฮฟฯ
อฮฝฯฮฑฯ. ฮตฬฯฮตฮนฬ ฮผฮตฬฮฝฯฮฟฮน ฯฮฑฬ ฮตฬฮบฯฯฬฮผฮฑฯฮฑ ฯฮฑฬ ฯฯฯ
ฯฮฑอ ฮบฮฑฮนฬ ฮฟฬ ฮดฮฟฮบฯอฮฝ ฮฑฬฬฯฮณฯ
ฯฮฟฯ ฮฑฬฮฝฮตฮผฮนฮฑฮนอฮฑ ฮทฬฮปฮตฬฮณฯฮธฮท ฮบฮฑฮนฬ ฮดฮนฮตฬฯฯฮท ฯฯอฮฝ ฮฟฬฯฮธฮฑฮปฮผฯอฮฝ ฮฑฬฬฯฮฑฮฝฯฮฑ ฮฟฮนฬฮฝฮฟฯฮฟฬฮฟฮน ฯฮต ฮบฮฑฮนฬ ฮฟฬฯฮฟฯฮฟฮนฮฟฮนฬ ฮบฮฑฮนฬ ฮทฬ ฯฮฟฮนฮฑฯ
ฬฯฮท ฮธฮตฯฮฑฯฮตฮนฬฮฑ ฯฮฑอฯฮฑ ฮทฬฯฮฑฮฝฮนฬฯฮธฮทฯฮฑฮฝ ฮตฬฮปฮตฮณฯฮฟฬฮผฮตฮฝฮฟฮน ฯ
ฬฯฮฟฬ ฯฮฟฯ
อ ฬฮฯฮฟฮปฮปฯฮฝฮนฬฮฟฯ
, ฮดฮฑฮบฯฯ
ฬฮฟฮฝฯฮน ฮตฬฯฬอ
ฮบฮตฮน ฯฮฟฬ ฯฮฑฬฯฮผฮฑ ฮบฮฑฮนฬ ฮตฬฮดฮตฮนอฯฮฟ ฮผฮทฬ ฮฒฮฑฯฮฑฮฝฮนฬฮถฮตฮนฮฝ ฮฑฯ
ฬฯฮฟฬ, ฮผฮทฮดฮตฬ ฮฑฬฮฝฮฑฮณฮบฮฑฬฮถฮตฮนฮฝ ฮฟฬฮผฮฟฮปฮฟฮณฮตฮนอฮฝ, ฮฟฬฬ ฯฮน ฮตฮนฬฬฮท, ฮตฬฯฮนฮบฮตฮนฮผฮตฬฮฝฮฟฯ
ฮดฮตฬ ฮบฮฑฮนฬ ฮผฮทฬ ฮฑฬฮฝฮนฮตฬฮฝฯฮฟฯ ฮตฬฬฮผฯฮฟฯ
ฯฮฑฬ ฯฮต ฮตฮนฬอฮฝฮฑฮน ฮตฬฬฯฮท ฮบฮฑฮนฬ ฯฮนฮฑฮนฬฮฝฮตฮนฮฝ ฮทฬฮดฮฟฮฝฮฑฮนอฯ ฯฮฟฬฮฝ ฮฮตฬฮฝฮนฯฯฮฟฮฝ ฮตฬฯ ฮฒฯฯอฯฮนฮฝ ฯฮฟฯ
อ ฯฯฬฮผฮฑฯฮฟฯ, ฯฮฑฬ ฮณฮฑฬฯ ฮบฮฑฮปฮฑฬ ฯฯอฮฝ ฯฯฮผฮฑฬฯฯฮฝ ฮบฮฑฮนฬ ฮฝฮตฬฮฑ ฯฮนฯฮตฮนอฯฮธฮฑฮน ฮตฬฮฝฮฟฬฮผฮนฮถฮตฮฝ, ฮตฬฯฮตฮนฮดฮทฬ ฮฑฬฮบฯฮฑฮนฯฮฝฮตฬฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฯฮฟฬ ฮฑฮนฬอฮผฮฑ. ฯฮฟฯ
อฯฮฟฮฝ ฯฮฟฬฮฝ ฮปฮฟฬฮณฮฟฮฝ ฮณฮฝฯฯฮนฮผฯฬฯฮฑฯฮฟฮฝ ฯฯอฮฝ ฬฮฯฮฟฮปฮปฯฮฝฮนฬฮฟฯ
ฯฯ
ฮณฯฮฑฬฮฝฮฟฮฝฯฮฑ ฮตฬฮพ ฮฑฬฮฝฮฑฬฮณฮบฮทฯ ฮตฬฮผฮทฬฮบฯ
ฮฝฮฑ, ฮณฮนฮณฮฝฯฬฯฮบฮฟฯ
ฯฮน ฮผฮตฬฮฝ ฮณฮฑฬฯ ฯฮปฮตฮนฬฮฟฯ
ฯ ฮฑฯ
ฬฯฮฟฬฮฝ, ฮฑฬฬฯฮต ฮบฮฑฮธ' ฬฮฮปฮปฮฑฬฮดฮฑ ฮผฮตฬฯฮทฮฝ ฯฯฮฑฯฮธฮตฬฮฝฯฮฑ, ฮพฯ
ฮปฮปฮทฬฮฒฮดฮทฮฝ ฮดฮตฬ ฮฑฯ
ฬฯฮฟฬฮฝ ฯฮฑฯฮตฮนฮปฮทฬฯฮฑฯฮนฮฝ, ฮฟฬฬฯฮน ฮตฬฬฮปฮฟฮน ฯฮฟฯฮตฬ ฮตฬฮฝ ฮฮฟฯฮนฬฮฝฮธฯอ
ฮปฮฑฬฮผฮนฮฑฮฝ, ฮฟฬฬ ฯฮน ฮผฮตฬฮฝฯฮฟฮน ฯฯฮฑฬฯฯฮฟฯ
ฯฮฑฮฝ ฮบฮฑฮนฬ ฮฟฬฬฯฮน ฯ
ฬฯฮตฬฯ ฮฮตฮฝฮนฬฯฯฮฟฯ
, ฮฟฯ
ฬฬฯฯ ฮณฮนฮณฮฝฯฬฯฮบฮฟฯ
ฯฮนฮฝ, ฮฑฬฮปฮปฮฑฬ ฮฮฑฬฮผฮนฮดฮนฬ ฯฮต ฮบฮฑฮนฬ ฮตฬฮบ ฯฯอฮฝ ฮตฬฮบฮตฮนฬฮฝฮฟฯ
ฮปฮฟฬฮณฯฮฝ ฮตฬฮผฮฟฮนฬ ฮตฮนฬฬฯฮทฯฮฑฮน."" None | sup>
3.38 THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind.
4.10 With such harangues as these he knit together the people of Smyrna; but when the plague began to rage in Ephesus, and no remedy sufficed to check it, they sent a deputation to Apollonius, asking him to become physician of their infirmity; and he thought that he ought not to postpone his journey, but said: Let us go. And forthwith he was in Ephesus, performing the same feat, I believe, as Pythagoras, who was in Thurii and Metapontum at one and the same moment. He therefore called together the Ephesians, and said: Take courage, for I will today put a stop to the course of the disease. And with these words he led the population entire to the theater, where the image of the Averting god has been set up. And there he saw what seemed an old mendicant artfully blinking his eyes as if blind, as he carried a wallet and a crust of bread in it; and he was clad in rags and was very squalid of countece. Apollonius therefore ranged the Ephesians around him and said: Pick up as many stones as you can and hurl them at this enemy of the gods. Now the Ephesians wondered what he meant, and were shocked at the idea of murdering a stranger so manifestly miserable; for he was begging and praying them to take mercy upon him. Nevertheless Apollonius insisted and egged on the Ephesians to launch themselves on him and not let him go. And as soon as some of them began to take shots and hit him with their stones, the beggar who had seemed to blink and be blind, gave them all a sudden glance and his eyes were full of fire. Then the Ephesians recognized that he was a demon, and they stoned him so thoroughly that their stones were heaped into a great cairn around him. After a little pause Apollonius bade them remove the stones and acquaint themselves with the wild animal they had slain. When therefore they had exposed the object which they thought they had thrown their missiles at, they found that he had disappeared and instead of him there was a hound who resembled in form and look a Molossian dog, but was in size the equal of the largest lion; there he lay before their eyes, pounded to a pulp by their stones and vomiting foam as mad dogs do. Accordingly the statue of the Averting god, Heracles, has been set up over the spot where the ghost was slain.
4.20 Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius.' "
4.25 Now there was in Corinth at that time a man named Demetrius, who studied philosophy and had embraced in his system all the masculine vigor of the Cynics. of him Favorinus in several of his works subsequently made the most generous mention, and his attitude towards Apollonius was exactly that which they say Antisthenes took up towards the system of Socrates: for he followed him and was anxious to be his disciple, and was devoted to his doctrines, and converted to the side of Apollonius the more esteemed of his own pupils. Among the latter was Menippus a Lycian of twenty-five years of age, well endowed with good judgment, and of a physique so beautifully proportioned that in mien he resembled a fine and gentlemanly athlete. Now this Menippus was supposed by most people to be loved by a foreign woman, who was good-looking and extremely dainty, and said that she was rich; although she was really, as it turned out, not one of these things, but was only so in semblance. For as he was walking all alone along the road towards Cenchreae, he met with an apparition, and it was a woman who clasped his hand and declared that she had been long in love with him, and that she was a Phoenician woman and lived in a suburb of Corinth, and she mentioned the name of the particular suburb, and said: When you reach the place this evening, you will hear my voice as I sing to you, and you shall have wine such as you never before drank, and there will be no rival to disturb you; and we two beautiful beings will live together. The youth consented to this, for although he was in general a strenuous philosopher, he was nevertheless susceptible to the tender passion; and he visited her in the evening, and for the future constantly sought her company as his darling, for he did not yet realize that she was a mere apparition.Then Apollonius looked over Menippus as a sculptor might do, and he sketched an outline of the youth and examined him, and having observed his foibles, he said: You are a fine youth and are hunted by fine women, but in this case you are cherishing a serpent, and a serpent cherishes you. And when Menippus expressed his surprise, he added: For this lady is of a kind you cannot marry. Why should you? Do you think that she loves you? Indeed I do, said the youth, since she behaves to me as if she loves me. And would you then marry her? said Apollonius. Why, yes, for it would be delightful to marry a woman who loves you. Thereupon Apollonius asked when the wedding was to be. Perhaps tomorrow, said the other, for it brooks no delay. Apollonius therefore waited for the occasion of the wedding breakfast, and then, presenting himself before the guests who had just arrived, he said: Where is the dainty lady at whose instance ye are come? Here she is, replied Menippus, and at the same moment he rose slightly from his seat, blushing. And to which of you belong the silver and gold and all the rest of the decorations of the banqueting hall? To the lady, replied the youth, for this is all I have of my own, pointing to the philosopher's cloak which he wore.And Apollonius said: Have you heard of the gardens of Tantalus, how they exist and yet do not exist? Yes, they answered, in the poems of Homer, for we certainly never went down to Hades. As such, replied Apollonius, you must regard this adornment, for it is not reality but the semblance of reality. And that you may realize the truth of what I say, this fine bride is one of the vampires, that is to say of those beings whom the many regard as lamias and hobgoblins. These beings fall in love, and they are devoted to the delights of Aphrodite, but especially to the flesh of human beings, and they decoy with such delights those whom they mean to devour in their feasts. And the lady said: Cease your ill-omened talk and begone; and she pretended to be disgusted at what she heard, and in fact she was inclined to rail at philosophers and say that they always talked nonsense. When, however, the goblets of gold and the show of silver were proved as light as air and all fluttered away out of their sight, while the wine-bearers and the cooks and all the retinue of servants vanished before the rebukes of Apollonius, the phantom pretended to weep, and prayed him not to torture her nor to compel her to confess what she really was. But Apollonius insisted and would not let her off, and then she admitted that she was a vampire, and was fattening up Menippus with pleasures before devouring his body, for it was her habit to feed upon young and beautiful bodies, because their blood is pure and strong. I have related at length, because it was necessary to do so, this the best-known story of Apollonius; for many people are aware of it and know that he incident occurred in the center of Hellas; but they have only heard in a general and vague manner that he once caught and overcame a lamia in Corinth, but they have never learned what she was about, nor that he did it to save Menippus, but I owe my own account to Damis and to the work which he wrote."' None |
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112. Tertullian, Apology, 22.9 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Daemons โข Demon / Daimon โข Demons, โข daimones, demons โข demon โข demons โข demons, and fallen angels โข demons, in the Christian tradition โข demons, xii; inhabit idols โข demons, xii; take possession of Christians โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon โข idols; inhabited by demons
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 81; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 306; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 187; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 192; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 168; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 139; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 97, 103; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 11
| 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? "12 But I pass from these remarks, for I know and I am going to show what your gods are not, by showing what they are. In reference, then, to these, I see only names of dead men of ancient times; I hear fabulous stories; I recognize sacred rites founded on mere myths. As to the actual images, I regard them as simply pieces of matter akin to the vessels and utensils in common use among us, or even undergoing in their consecration a hapless change from these useful articles at the hands of reckless art, which in the transforming process treats them with utter contempt, nay, in the very act commits sacrilege; so that it might be no slight solace to us in all our punishments, suffering as we do because of these same gods, that in their making they suffer as we do themselves. You put Christians on crosses and stakes: what image is not formed from the clay in the first instance, set on cross and stake? The body of your god is first consecrated on the gibbet. You tear the sides of Christians with your claws; but in the case of your own gods, axes, and planes, and rasps are put to work more vigorously on every member of the body. We lay our heads upon the block; before the lead, and the glue, and the nails are put in requisition, your deities are headless. We are cast to the wild beasts, while you attach them to Bacchus, and Cybele, and C lestis. We are burned in the flames; so, too, are they in their original lump. We are condemned to the mines; from these your gods originate. We are banished to islands; in islands it is a common thing for your gods to have their birth or die. If it is in this way a deity is made, it will follow that as many as are punished are deified, and tortures will have to be declared divinities. But plain it is these objects of your worship have no sense of the injuries and disgraces of their consecrating, as they are equally unconscious of the honours paid to them. O impious words! O blasphemous reproaches! Gnash your teeth upon us - foam with maddened rage against us - you are the persons, no doubt, who censured a certain Seneca speaking of your superstition at much greater length and far more sharply! In a word, if we refuse our homage to statues and frigid images, the very counterpart of their dead originals, with which hawks, and mice, and spiders are so well acquainted, does it not merit praise instead of penalty, that we have rejected what we have come to see is error? We cannot surely be made out to injure those who we are certain are nonentities. What does not exist, is in its nonexistence secure from suffering. ' "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? " "23 Moreover, if sorcerers call forth ghosts, and even make what seem the souls of the dead to appear; if they put boys to death, in order to get a response from the oracle; if, with their juggling illusions, they make a pretence of doing various miracles; if they put dreams into people's minds by the power of the angels and demons whose aid they have invited, by whose influence, too, goats and tables are made to divine, - how much more likely is this power of evil to be zealous in doing with all its might, of its own inclination, and for its own objects, what it does to serve the ends of others! Or if both angels and demons do just what your gods do, where in that case is the pre-eminence of deity, which we must surely think to be above all in might? Will it not then be more reasonable to hold that these spirits make themselves gods, giving as they do the very proofs which raise your gods to godhead, than that the gods are the equals of angels and demons? You make a distinction of places, I suppose, regarding as gods in their temple those whose divinity you do not recognize elsewhere; counting the madness which leads one man to leap from the sacred houses, to be something different from that which leads another to leap from an adjoining house; looking on one who cuts his arms and secret parts as under a different furor from another who cuts his throat. The result of the frenzy is the same, and the manner of instigation is one. But thus far we have been dealing only in words: we now proceed to a proof of facts, in which we shall show that under different names you have real identity. Let a person be brought before your tribunals, who is plainly under demoniacal possession. The wicked spirit, bidden to speak by a follower of Christ, will as readily make the truthful confession that he is a demon, as elsewhere he has falsely asserted that he is a god. Or, if you will, let there be produced one of the god-possessed, as they are supposed, who, inhaling at the altar, conceive divinity from the fumes, who are delivered of it by retching, who vent it forth in agonies of gasping. Let that same Virgin C lestis herself the rain-promiser, let Æsculapius discoverer of medicines, ready to prolong the life of Socordius, and Tenatius, and Asclepiodotus, now in the last extremity, if they would not confess, in their fear of lying to a Christian, that they were demons, then and there shed the blood of that most impudent follower of Christ. What clearer than a work like that? What more trustworthy than such a proof? The simplicity of truth is thus set forth; its own worth sustains it; no ground remains for the least suspicion. Do you say that it is done by magic, or some trick of that sort? You will not say anything of the sort, if you have been allowed the use of your ears and eyes. For what argument can you bring against a thing that is exhibited to the eye in its naked reality? If, on the one hand, they are really gods, why do they pretend to be demons? Is it from fear of us? In that case your divinity is put in subjection to Christians; and you surely can never ascribe deity to that which is under authority of man, nay (if it adds anything to the disgrace) of its very enemies. If, on the other hand, they are demons or angels, why, inconsistently with this, do they presume to set themselves forth as acting the part of gods? For as beings who put themselves out as gods would never willingly call themselves demons, if they were gods indeed, that they might not thereby in fact abdicate their dignity; so those whom you know to be no more than demons, would not dare to act as gods, if those whose names they take and use were really divine. For they would not dare to treat with disrespect the higher majesty of beings, whose displeasure they would feel was to be dreaded. So this divinity of yours is no divinity; for if it were, it would not be pretended to by demons, and it would not be denied by gods. But since on both sides there is a concurrent acknowledgment that they are not gods, gather from this that there is but a single race - I mean the race of demons, the real race in both cases. Let your search, then, now be after gods; for those whom you had imagined to be so you find to be spirits of evil. The truth is, as we have thus not only shown from our own gods that neither themselves nor any others have claims to deity, you may see at once who is really God, and whether that is He and He alone whom we Christians own; as also whether you are to believe in Him, and worship Him, after the manner of our Christian faith and discipline. But at once they will say, Who is this Christ with his fables? Is he an ordinary man? Is he a sorcerer? Was his body stolen by his disciples from its tomb? Is he now in the realms below? Or is he not rather up in the heavens, thence about to come again, making the whole world shake, filling the earth with dread alarms, making all but Christians wail - as the Power of God, and the Spirit of God, as the Word, the Reason, the Wisdom, and the Son of God? Mock as you like, but get the demons if you can to join you in your mocking; let them deny that Christ is coming to judge every human soul which has existed from the world's beginning, clothing it again with the body it laid aside at death; let them declare it, say, before your tribunal, that this work has been allotted to Minos and Rhadamanthus, as Plato and the poets agree; let them put away from them at least the mark of ignominy and condemnation. They disclaim being unclean spirits, which yet we must hold as indubitably proved by their relish for the blood and fumes and fœtid carcasses of sacrificial animals, and even by the vile language of their ministers. Let them deny that, for their wickedness condemned already, they are kept for that very judgment-day, with all their worshippers and their works. Why, all the authority and power we have over them is from our naming the name of Christ, and recalling to their memory the woes with which God threatens them at the hands of Christ as Judge, and which they expect one day to overtake them. Fearing Christ in God, and God in Christ, they become subject to the servants of God and Christ. So at our touch and breathing, overwhelmed by the thought and realization of those judgment fires, they leave at our command the bodies they have entered, unwilling, and distressed, and before your very eyes put to an open shame. You believe them when they lie; give credit to them, then, when they speak the truth about themselves. No one plays the liar to bring disgrace upon his own head, but for the sake of honour rather. You give a readier confidence to people making confessions against themselves, than denials in their own behalf. It has not been an unusual thing, accordingly, for those testimonies of your deities to convert men to Christianity; for in giving full belief to them, we are led to believe in Christ. Yes, your very gods kindle up faith in our Scriptures, they build up the confidence of our hope. You do homage, as I know, to them also with the blood of Christians. On no account, then, would they lose those who are so useful and dutiful to them, anxious even to hold you fast, lest some day or other as Christians you might put them to the rout - if under the power of a follower of Christ, who desires to prove to you the Truth, it were at all possible for them to lie. " '" None |
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113. Tertullian, On Baptism, 4-5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Daemons โข Demons โข Ps.-Clementine literature on demons โข and demons โข demons and baptism โข demons and sexual sin โข demons in Jewish-Christian texts โข demons in second- and third-century texts
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 81; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108, 190; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 192, 193
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4 But it will suffice to have thus called at the outset those points in which withal is recognised that primary principle of baptism - which was even then fore-noted by the very attitude assumed for a type of baptism - that the Spirit of God, who hovered over (the waters) from the beginning, would continue to linger over the waters of the baptized. But a holy thing, of course, hovered over a holy; or else, from that which hovered over that which was hovered over borrowed a holiness, since it is necessary that in every case an underlying material substance should catch the quality of that which overhangs it, most of all a corporeal of a spiritual, adapted (as the spiritual is) through the subtleness of its substance, both for penetrating and insinuating. Thus the nature of the waters, sanctified by the Holy One, itself conceived withal the power of sanctifying. Let no one say, Why then, are we, pray, baptized with the very waters which then existed in the first beginning? Not with those waters, of course, except in so far as the genus indeed is one, but the species very many. But what is an attribute to the genus reappears likewise in the species. And accordingly it makes no difference whether a man be washed in a sea or a pool, a stream or a fount, a lake or a trough; nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized in the midst of his journeys with chance water, derived (therefrom) more or less of salvation than others. Acts 8:26-
40 All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying. Albeit the similitude may be admitted to be suitable to the simple act; that, since we are defiled by sins, as it were by dirt, we should be washed from those stains in waters. But as sins do not show themselves in our flesh (inasmuch as no one carries on his skin the spot of idolatry, or fornication, or fraud), so persons of that kind are foul in the spirit, which is the author of the sin; for the spirit is lord, the flesh servant. Yet they each mutually share the guilt: the spirit, on the ground of command; the flesh, of subservience. Therefore, after the waters have been in a manner endued with medicinal virtue through the intervention of the angel, the spirit is corporeally washed in the waters, and the flesh is in the same spiritually cleansed. '5 Well, but the nations, who are strangers to all understanding of spiritual powers, ascribe to their idols the imbuing of waters with the self-same efficacy. (So they do) but they cheat themselves with waters which are widowed. For washing is the channel through which they are initiated into some sacred rites- of some notorious Isis or Mithras. The gods themselves likewise they honour by washings. Moreover, by carrying water around, and sprinkling it, they everywhere expiate country-seats, houses, temples, and whole cities: at all events, at the Apollinarian and Eleusinian games they are baptized; and they presume that the effect of their doing that is their regeneration and the remission of the penalties due to their perjuries. Among the ancients, again, whoever had defiled himself with murder, was wont to go in quest of purifying waters. Therefore, if the mere nature of water, in that it is the appropriate material for washing away, leads men to flatter themselves with a belief in omens of purification, how much more truly will waters render that service through the authority of God, by whom all their nature has been constituted! If men think that water is endued with a medicinal virtue by religion, what religion is more effectual than that of the living God? Which fact being acknowledged, we recognise here also the zeal of the devil rivalling the things of God, while we find him, too, practising baptism in his subjects. What similarity is there? The unclean cleanses! The ruiner sets free! The damned absolves! He will, forsooth, destroy his own work, by washing away the sins which himself inspires! These (remarks) have been set down by way of testimony against such as reject the faith; if they put no trust in the things of God, the spurious imitations of which, in the case of God's rival, they do trust in. Are there not other cases too, in which, without any sacrament, unclean spirits brood on waters, in spurious imitation of that brooding of the Divine Spirit in the very beginning? Witness all shady founts, and all unfrequented brooks, and the ponds in the baths, and the conduits in private houses, or the cisterns and wells which are said to have the property of spiriting away, through the power, that is, of a hurtful spirit. Men whom waters have drowned or affected with madness or with fear, they call nymph-caught, or lymphatic, or hydro-phobic. Why have we adduced these instances? Lest any think it too hard for belief that a holy angel of God should grant his presence to waters, to temper them to man's salvation; while the evil angel holds frequent profane commerce with the selfsame element to man's ruin. If it seems a novelty for an angel to be present in waters, an example of what was to come to pass has forerun. An angel, by his intervention, was wont to stir the pool at Bethsaida. They who were complaining of ill-health used to watch for him; for whoever had been the first to descend into them, after his washing, ceased to complain. This figure of corporeal healing sang of a spiritual healing, according to the rule by which things carnal are always antecedent as figurative of things spiritual. And thus, when the grace of God advanced to higher degrees among men, John 1:16-17 an accession of efficacy was granted to the waters and to the angel. They who were wont to remedy bodily defects, now heal the spirit; they who used to work temporal salvation now renew eternal; they who did set free but once in the year, now save peoples in a body daily, death being done away through ablution of sins. The guilt being removed, of course the penalty is removed too. Thus man will be restored for God to His likeness, who in days bygone had been conformed to the image of God; (the image is counted (to be) in his form: the likeness in his eternity:) for he receives again that Spirit of God which he had then first received from His afflatus, but had afterward lost through sin. " '" None |
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114. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Demons โข Tatian and Celsus,, daemons as passers-on of faulty Greek wisdom, Tatian on โข demon โข demons, Tatian on โข demons, in the Christian tradition โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon โข medicine and medical discourse, Tatian on daemonic exercise of medical authority
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 57, 60; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 67, 68; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 167; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 11
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115. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข daemon, daemonic โข daimons โข demon
Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 168; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 33; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 15
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116. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Augustine of Hippo, on pagan divination, demonic divination, critique of โข Demon / Daimon โข Socrates; daimon of โข daemones โข daemons โข daemons, administer fate โข daemons, guardians and overseers โข daimon โข daimon/demon โข daimons โข daimons, rituals to thwart โข demons โข demons, (Middle) Platonists on โข demons, Augustine on demonic divination โข demons, Calcidius on โข demons, aetherial and aerial โข demons, as guardians of humankind โข demons, as intermediaries โข demons, as located in air โข demons, bodies of air โข demons, defined โข demons, in Apuleius โข demons, in the Christian tradition โข demons, xii; Socrates daimon, โข demons, xii; in philosophers thought โข demons, xii; origin, nature and activity of โข idolatry; instigated by demons
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 439; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 285; Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 99; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 181, 215, 216, 224, 225; Fowler (2014), Plato in the Third Sophistic, 47, 48, 49; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 108; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 228; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 150, 202; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 30, 33, 34, 35; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 115; Nisula (2012), Augustine and the Functions of Concupiscence, 237; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 141, 142, 143, 144, 176, 177; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 94; Schibli (2002), Hierocles of Alexandria, 342; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 46; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 97, 200
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117. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Demons โข Idols, As demons โข daimon/daimones โข demons, Calcidius on โข demons, aetherial and aerial โข demons, and godโs providence โข demons, as guardians of humankind โข demons, as lower-level gods โข demons, as mediators
Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 156, 202, 205, 206; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 166; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 63
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118. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Daimon of the dead โข Saclas, demon
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 44
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119. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Tatian and Celsus,, daemons as passers-on of faulty Greek wisdom, Tatian on โข demons, and fallen angels
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 69; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
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120. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Daemons โข daimons
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 81; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
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121. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Antony, St, hermit, Demons stir upemotions โข Clement of Alexandria, Church Father, Demons play a role in producing emotion โข Demons, Source of bad thoughts and emotions โข Porphyry, Neoplatonist, Demons stir upemotions โข demons and food โข demons in second- and third-century texts
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 76; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348
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122. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Daemons and ฮดฮฑฮฏฮผฮฟฮฝฮตฯ โข daimones, in Pythagoreanism โข ฮบฮฑฯฮญฯฯ (โto possessโ, typically of daemonic agents possessing humans) โข ฮบฯฮตฮฏฯฯฯฮฝ (โstrongerโ), as label for daemons
Found in books: Joho (2022), Style and Necessity in Thucydides, 128; Wolfsdorf (2020), Early Greek Ethics, 10, 11
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123. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Demons, acedia (boredom or listlesness) โข Demons, internalized โข demon
Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 23; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 170, 208
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124. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Demons โข exorcism and demons, pre-baptismal exorcism โข exorcism and demons, ritual words
Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 202; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 134
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125. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Jesus, demons addressed by โข daemones โข daimon โข daimons, โข demons and food โข demons/demonology โข exorcism and demons, Jesus โข exorcism and demons, ritual words
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 211; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 350; Fowler (2014), Plato in the Third Sophistic, 51; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 129; Rรผpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 201; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43, 45
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126. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Allotted Daimon โข Daimon โข Demons, โข Personal daimon โข daimon/demon โข daimons
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 41; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 187; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 156; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 18
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127. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Demons โข demons โข demons, and fallen angels โข demons, in the Christian tradition โข demons, in the philosophical tradition โข demons, ฮดฮฑฮฏฮผฯฮฝโ / ฮดฮฑฮนฮผฯฮฝฮนฮฟฮฝโ / daemon
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 192; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 11, 12
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128. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Demons, โข demons, (Middle) Platonists on
Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 125; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 284
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129. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Babylonian Talmud (Bavli), demons in โข demon โข demons โข demons, domestication of โข demons, seeing
Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 32; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 172, 188
| 84a ืื ืืื ืืขืฉื ืืืืื ืคืืข ืืื ืืืืื,ืืืจ ืืื ืขื ืืชื ืืชื ืืืกืจ ืขืื ืฉื ืืืืื ื ืืืจืืื ืืืจ ืืื ืืื ืืขืืื ืืจืื ื ืืืืื ืืื ืืืจ ืืื ืืืื ืขืจืง ืืืกืื ืืช ืขืจืืง ืืืืืงืื,ืื ืืื ืืงืืขื ืจ\' ืืฉืืขืื ืืจืื ืืืกื ืืจ\' ืืืขืืจ ืืจ\' ืฉืืขืื ืืืื ืืืื ืืื ืขืืื ืืงืจื ืืชืืจื ืืื ืืืื ืืื ืืื ื ืืขื ืืื,ืืืจื ืืื ืืืื ืืืจืื ืืชื ืื ืืื ืืื ื ืฉืืื ืืืจื ืื ืฉืืื ืืืื ืืฉืื ื ืื ืฉืื ืืืื ืืืืจื ืืื ืืืจื ืื (ืฉืืคืืื ื, ืื) ืื ืืืืฉ ืืืืจืชื ืืืื ืืืืจื ืืื ืืืจื ืื ืืืื ืืืืงืช ืืช ืืืฉืจ,ืืืื ืืื ืืืืืืจื ืื ืืื ืืชืื (ืืฉืื ืื, ื) ืื ืชืขื ืืกืื ืืืืืชื ืฉืื ืืืืฆืื ืืขื ืขื ืื ืืื,ื"ืจ ืืืื ื ืืืืจืื ืืจ\' ืืฉืืขืื ืืจ\' ืืืกื ืืืืช ืืช ืชืฉืข ืงืืื ืืืจ ืจื ืคืคื ืืืืจืื ืืจืื ืืืื ื ืืืืช ืืช ืืืฉืช ืงืืื ืืืืจื ืื ืืช ืฉืืฉืช ืงืืื ืืจื ืคืคื ืืืคืื ืื ืืงืืจื ืืืจืคื ืื,ืืืจ ืจืื ืืืื ื ืื ื ืืืฉืชืืืจื ืืฉืคืืจื ืืจืืฉืืื ืืื ืืื ืืืขื ืืืื ืฉืืคืจืื ืืจืื ืืืื ื ื ืืืชื ืืกื ืืืกืคื ืืื ืกืืงื ืื ืืืืื ืคืจืฆืืืื ืืจืืื ื ืกืืืงื ืื ืืืจ ืืื ืืืืื ืืืืจืื ืกืืืงื ืืคืืืื ืื ืืชืืื ืืื ืฉืืฉื ืืืืื ืืืื ืืืจืืจื ืืขืื ืฉืืคืจืื ืืจ\' ืืืื ื,ืืื ื ืืืืืจ ืืจ ืฉืืคืจืื ืืจื ืืื ื ืืขืื ืฉืืคืจืื ืืจืื ืืืื ืฉืืคืจืื ืืจ\' ืืืื ืืขืื ืฉืืคืจืื ืืืขืงื ืืืื ื ืฉืืคืจืื ืืืขืงื ืืืื ื ืืขืื ืฉืืคืจืื ืืืื ืืจืืฉืื ืืืืื ืจ\' ืืืื ื ืื ืงื ืืฉืื ืืื ืฉืื ื ืจ\' ืืืื ื ืืืืจืช ืคื ืื ืื ืืืื ืืื,ืจ\' ืืืื ื ืืื ืืืื ืืืชืื ืืฉืขืจื ืืืืื ืืืจ ืื ืกืืงื ืื ืืช ืืฉืจืื ืืืืืืช ืืฆืื ืืคืืขื ืื ืื ืืืื ืืืืื ืืื ืื ื ืฉืคืืจื ืืืืชื ืืืืจื ืืืจืืืชื ืืืืชื,ืืืจื ืืื ืจืื ื ืื ืืกืชืคื ืืจ ืืขืื ื ืืืฉื ืืืจ ืืื ืื ื ืืืจืขื ืืืืกืฃ ืงืืชืื ื ืืื ืฉืืื ืืื ืขืื ื ืืืฉื ืืืชืื (ืืจืืฉืืช ืื, ืื) ืื ืคืืจืช ืืืกืฃ ืื ืคืืจืช ืขืื ืขืื ืืืืจ ืจ\' ืืืื ืื ืชืงืจื ืขืื ืขืื ืืื ืขืืื ืขืื,ืจ\' ืืืกื ืืจ ืื ืื ื ืืืจ ืืืื (ืืจืืฉืืช ืื, ืื) ืืืืื ืืจืื ืืงืจื ืืืจืฅ ืื ืืืื ืฉืืื ืืื ืืืกืื ืืืชื ืืืื ืืขืื ืฉืืืืช ืืื ืืฃ ืืจืขื ืฉื ืืืกืฃ ืืื ืืขืื ืฉืืืืช ืืื,ืืืื ืื ืืื ืงื ืกืื ืจ\' ืืืื ื ืืืจืื ื ืืืืื ืจืืฉ ืืงืืฉ ืืฉืืืจ ืืืจืื ื ืืืชืจืื ืืืจ ืืื ืืืื ืืืืจืืืชื ืืืจ ืืื ืฉืืคืจื ืื ืฉื ื"ื ืื ืืืจืช ืื ืืืืื ื ืื ืืืืชื ืืฉืคืืจื ืืื ืื ืงืืื ืขืืื ืืขื ืืืืืืจ ืืืชืืื ืืื ืื ืืื ืืฆื ืืืจ,ืืงืจืืื ืืืชื ืืื ืืฉืืืื ืืืจื ืจืื ืืืื ืื ืืื ืืคืืื ืื ืืืจืฉื ืืกืืืฃ ืืืกืืื ืืืคืืืื ืืืจืืื ืืืื ืื ืืืื ืงืฆืืจ ืืืืืชื ืืงืืืื ืืืืื ืืฉืขืช ืืืจ ืืืืืชื,ืืืืืืชื ืืืจ ืืืืืชื ืจืื ืืืื ื ืืืจ ืืฉืืฆืจืคื ืืืืฉื ืจืืฉ ืืงืืฉ ืืืจ ืืฉืืฆืืฆืื ืืืื ื"ื ืืกืืื ืืืกืืืืชืื ืืืข ืืืจ ืืื ืืืื ืืื ืช ืื ืืชื ืจืื ืงืจื ืื ืืื ืจืื ืงืจื ืื ืืืจ ืืื ืืื ืื ืื ืืืงืจืืื ื ืชืืช ืื ืคื ืืฉืืื ื,ืืืฉ ืืขืชืื ืืจืื ืืืื ื ืืืฉ ืจืืฉ ืืงืืฉ ืืชืื ืืืชืื ืงื ืืืื ืืืจื ืืื ืขืฉื ืืฉืืื ืื ื ืืืจ ืื (ืืจืืืื ืื, ืื) ืขืืื ืืชืืืื ืื ื ืืืื ืขืฉื ืืฉืืื ืืืื ืืชื ืืืจ ืื (ืืจืืืื ืื, ืื) ืืืืื ืืชืื ืขืื ืชืืืื,ื ื ื ืคืฉืื ืืจ\' ืฉืืขืื ืื ืืงืืฉ ืืืื ืงื ืืฆืืขืจ ืจ\' ืืืื ื ืืชืจืื ืืืื ืืืจื ืจืื ื ืืื ืืืืื ืืืชืืื ืืืขืชืื ื ืืืื ืจืื ืืืขืืจ ืื ืคืืช ืืืืืืื ืฉืืขืชืชืื,ืืื ืืชืื ืงืืื ืื ืืืืชื ืืืื ืืืจ ืจืื ืืืื ื ืืืจ ืืื ืชื ืื ืืืกืืืขื ืื ืืืจ ืืช ืืืจ ืืงืืฉื ืืจ ืืงืืฉื ืื ืืื ืืืื ื ืืืืชื ืืื ืืงืฉื ืื ืขืฉืจืื ืืืจืืข ืงืืฉืืืชื ืืืคืจืืงื ื ืืื ืขืฉืจืื ืืืจืืขื ืคืจืืงื ืืืืืื ืจืืืื ืฉืืขืชื ืืืช ืืืจืช ืชื ืื ืืืกืืืข ืื ืืื ืื ืืืขื ื ืืฉืคืืจ ืงืืืื ื,ืืื ืงื ืืืื ืืงืจืข ืืื ืื ืืงื ืืื ืืืืจ ืืืื ืืช ืืจ ืืงืืฉื ืืืื ืืช ืืจ ืืงืืฉื ืืืื ืงื ืฆืื ืขื ืืฉืฃ ืืขืชืื ืืื ืื ืืขื ืจืื ื ืจืืื ืขืืื ืื ื ื ืคืฉืื'' None | 84a Elijah the prophet encountered him,and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the kingโs edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.,ยง With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.,A certain Roman noblewoman matronita once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wivesโ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: โFor as the man is, so is his strengthโ (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.,The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: โAnswer not a fool according to his folly, lest you also be like himโ (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.,The Gemara continues discussing the bodies of these Sages: Rabbi Yoแธฅa said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoแธฅa was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets dikurei made in Harpanya.,With regard to Rabbi Yoแธฅaโs physical features, the Gemara adds that Rabbi Yoแธฅa said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoแธฅa should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds partzidaya and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoแธฅaโs beauty.,The Gemara asks: Is that so? Was Rabbi Yoแธฅa so beautiful? But doesnโt the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoแธฅa is not included in this list. The Gemara answers: Rabbi Yoแธฅa is different from these other men, as he did not have a beauty of countece, i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoแธฅaโs beauty. Rabbi Yoแธฅa would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.,The Rabbis said to Rabbi Yoแธฅa: Isnโt the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoแธฅa said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: โJoseph is a fruitful vine, a fruitful vine by a fountain alei ayinโ (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: โBy a fountain alei ayinโ; rather, read it as: Those who rise above the evil eye olei ayin. Josephโs descendants are not susceptible to the influence of the evil eye.,Rabbi Yosei bar แธคanina said that this idea is derived from here: โAnd let them grow veyidgu into a multitude in the midst of the earthโ (Genesis 48:16). Just as with regard to fish dagim in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.,The Gemara relates: One day, Rabbi Yoแธฅa was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoแธฅa said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoแธฅa said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoแธฅa taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger vehapigyon, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.,These Sages inquired: And when is the completion of their manufacture? Rabbi Yoแธฅa says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoแธฅa said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoแธฅa: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoแธฅa said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.,As a result of the quarrel, Rabbi Yoแธฅa was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoแธฅaโs sister, who was Reish Lakishโs wife, came crying to Rabbi Yoแธฅa, begging that he pray for Reish Lakishโs recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoแธฅa said to her the verse: โLeave your fatherless children, I will rear themโ (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: โAnd let your widows trust in Me.โ,Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoแธฅa was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoแธฅaโs mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat went and sat before Rabbi Yoแธฅa. With regard to every matter that Rabbi Yoแธฅa would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoแธฅa said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoแธฅa went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoแธฅa screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoแธฅa died.'' None |
|
130. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Babylonian Talmud (Bavli), demons in โข Demons, acedia (boredom or listlesness) โข Demons, internalized โข Dream imagery, monsters, witches, demons โข Solomon, King,demons, power over โข daimons โข demon โข demons โข demons, seeing โข exorcism and demons, David โข exorcism and demons, Solomon โข healing and medicines, demons, as cause of sickness
Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 17, 142, 289; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 34; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9โ16 in Jewish and Graeco-Roman Perspective. 168; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 172; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 124; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 186, 208; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 29, 250; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 332
| 5a ืื ืชืืืื ืืื ืืื ืืื ืฆืจืื ืืืจ ืืืื ืืฃ ืชืืืื ืืื ืืืืขื ืืื ืืืืืจ ืื ืคืกืืงื ืืจืืื ืืืื (ืชืืืื ืื, ื) ืืืื ืืคืงืื ืจืืื ืคืืืชื ืืืชื ื\' ืื ืืืช:,ื"ืจ ืืื ืืจ ืืื ืืืจ ืจ"ืฉ ืื ืืงืืฉ ืืขืืื ืืจืืื ืืื ืืฆืจ ืืื ืขื ืืฆืจ ืืจืข ืฉื ื\' (ืชืืืื ื, ื) ืจืืื ืืื ืชืืืื. ืื ื ืฆืื ืืืื ืืื ืืื ืืขืกืืง ืืชืืจื ืฉื ืืืจ ืืืจื ืืืืืื ืื ื ืฆืื ืืืื ืืื ืืื ืืงืจื ืงืจืืืช ืฉืืข ืฉื ืืืจ ืขื ืืฉืืืื ืื ื ืฆืื ืืืื ืืื ืืื ืืืืืจ ืื ืืื ืืืืชื ืฉื ืืืจ ืืืืื ืกืื.,ืื"ืจ ืืื ืืจ ืืื ืืืจ ืจ\' ืฉืืขืื ืื ืืงืืฉ ืืื ืืืชืื (ืฉืืืช ืื, ืื) ืืืชื ื ืื ืืช ืืืืืช ืืืื ืืืชืืจื ืืืืฆืื ืืฉืจ ืืชืืชื ืืืืจืืชื ืืืืืช ืืื ืขืฉืจืช ืืืืจืืช ืชืืจื ืื ืืงืจื ืืืืฆืื ืื ืืฉื ื ืืฉืจ ืืชืืชื ืืื ื ืืืืื ืืืชืืืื ืืืืจืืชื ืื ืืืจื ืืืื ืฉืืืื ื ืชื ื ืืืฉื ืืกืื ื:,ื"ืจ ืืฆืืง ืื ืืงืืจื ืง"ืฉ ืขื ืืืชื ืืืื ืืืื ืืจื ืฉื ืฉืชื ืคืืืช ืืืื ืฉื ืืืจ (ืชืืืื ืงืื, ื) ืจืืืืืช ืื ืืืจืื ื ืืืจื ืคืืคืืืช ืืืื ืืื ืืฉืืข ืืืจ ืืจ ืืืืจื ืืืืชืืื ืจื ืืฉื ืืจืืฉื ืืขื ืื ื ืืืชืื (ืชืืืื ืงืื, ื) ืืขืืื ืืกืืืื ืืืืื ืืจื ื ื ืขื ืืฉืืืืชื ืืืชืื ืืชืจืื ืจืืืืืช ืื ืืืจืื ื ืืืจื ืคืืคืืืช ืืืื.,ืืืืจ ืจืื ืืฆืืง ืื ืืงืืจื ืงืจืืืช ืฉืืข ืขื ืืืชื ืืืืงืื ืืืืืื ืืืื ื ืฉื ืืืจ (ืืืื ื, ื) ืืื ื ืจืฉืฃ ืืืืืื ืขืืฃ ืืืื ืขืืฃ ืืื ืชืืจื ืฉื ืืืจ (ืืฉืื ืื, ื) ืืชืขืืฃ ืขืื ืื ืื ืืืื ื ื ืืืื ืจืฉืฃ ืืื ืืืืงืื ืฉื ืืืจ (ืืืจืื ืื, ืื) ืืื ืจืขื ืืืืืื ืจืฉืฃ ืืงืื ืืจืืจื.,ืืืจ ืจืื ืฉืืขืื ืื ืืงืืฉ ืื ืืขืืกืง ืืชืืจื ืืกืืจืื ืืืืืื ืืืื ื ืฉื ืืืจ ืืื ื ืจืฉืฃ ืืืืืื ืขืืฃ ืืืื ืขืืฃ ืืื ืชืืจื ืฉื ืืืจ ืืชืขืืฃ ืขืื ืื ืื ืืืื ื ื ืืืื ืจืฉืฃ ืืื ืืกืืจืื ืฉื ืืืจ ืืื ืจืขื ืืืืืื ืจืฉืฃ,ืืืจ ืืื ืจืื ืืืื ื ืื ืืคืืื ืชืื ืืงืืช ืฉื ืืืช ืจืื ืืืืขืื ืืืชื ืฉื ืืืจ (ืฉืืืช ืื, ืื) ืืืืืจ ืื ืฉืืืข ืชืฉืืข ืืงืื ื\' ืืืืื ืืืืฉืจ ืืขืื ืื ืชืขืฉื ืืืืื ืช ืืืฆืืชืื ืืฉืืจืช ืื ืืงืื ืื ืืืืื ืืฉืจ ืฉืืชื ืืืฆืจืื ืื ืืฉืื ืขืืื ืื ืื ื ื\' ืจืืคืื ืืื ืื ืฉืืคืฉืจ ืื ืืขืกืืง ืืชืืจื ืืืื ื ืขืืกืง ืืงื"ื ืืืื ืขืืื ืืกืืจืื ืืืืขืจืื ืืขืืืจืื ืืืชื ืฉื ื\' (ืชืืืื ืื, ื) ื ืืืืชื ืืืืื ืืืฉืืชื ืืืื ืืืืื ื ืขืืจ ืืืื ืืื ืืื ืชืืจื ืฉื ืืืจ (ืืฉืื ื, ื) ืื ืืงื ืืื ื ืชืชื ืืื ืชืืจืชื ืื ืชืขืืืื.,ืืืจ ืจืื ืืืจื ืืืืชืืื ืจืื ืื ืื ื ืืจ ืคืคื ืื ืืจืื ืฉืื ืืืืช ืืงื"ื ืืืช ืืฉืจ ืืื ืืืช ืืฉืจ ืืื ืืื ืืืืจ ืืคืฅ ืืืืืจื ืืืืจ ืขืฆื ืืืืงื ืฉืื ืืื ืืงื"ื ืืื ื ืื ื ืชื ืืื ืชืืจื ืืืฉืจืื ืืฉืื ืฉื ื\' ืื ืืงื ืืื ื ืชืชื ืืื ืชืืจืชื ืื ืชืขืืืื.,ืืืจ ืจืื ืืืืชืืื ืจื ืืกืื ืื ืจืืื ืืื ืฉืืกืืจืื ืืืื ืขืืื ืืคืฉืคืฉ ืืืขืฉืื ืฉื ื\' (ืืืื ื, ื) ื ืืคืฉื ืืจืืื ื ืื ืืงืืจื ืื ืฉืืื ืขื ื\' ืคืฉืคืฉ ืืื ืืฆื ืืชืื ืืืืื ืชืืจื ืฉื ืืืจ (ืชืืืื ืฆื, ืื) ืืฉืจื ืืืืจ ืืฉืจ ืชืืกืจื ื ืื ืืืชืืจืชื ืชืืืื ื,ืืื ืชืื ืืื ืืฆื ืืืืืข ืฉืืกืืจืื ืฉื ืืืื ืื ืฉื ืืืจ (ืืฉืื ื, ืื) ืื ืืช ืืฉืจ ืืืื ื\' ืืืืื.,ืืืจ ืจืื ืืืจ ืจื ืกืืืจื ืืืจ ืจื ืืื ื ืื ืฉืืงื"ื ืืคืฅ ืื ืืืืื ืืืกืืจืื ืฉื ืืืจ (ืืฉืขืืื ื ื, ื) ืื\' ืืคืฅ ืืืื ืืืื,ืืืื ืืคืืื ืื ืงืืื ืืืืื ืชืืืื ืืืืจ (ืืฉืขืืื ื ื, ื) ืื ืชืฉืื ืืฉื ื ืคืฉื ืื ืืฉื ืืืขืช ืืฃ ืืกืืจืื ืืืขืช,ืืื ืงืืื ืื ืฉืืจื (ืืฉืขืืื ื ื, ื) ืืจืื ืืจืข ืืืจืื ืืืื ืืื ืขืื ืืื ืฉืชืืืืื ืืชืงืืื ืืืื ืฉื ื\' (ืืฉืขืืื ื ื, ื) ืืืคืฅ ื\' ืืืื ืืฆืื,ืคืืืื ืื ืจืื ืืขืงื ืืจ ืืืื ืืจืื ืืื ืืจ ืื ืื ื ืื ืืืจ ืืื ืื ืืกืืจืื ืฉื ืืืื ืื ืฉืืื ืืื ืืืื ืชืืจื ืฉื ืืืจ (ืชืืืื ืฆื, ืื) ืืฉืจื ืืืืจ ืืฉืจ ืชืืกืจื ื ืื ืืืชืืจืชื ืชืืืื ื,ืืื ืืืจ ืืื ืื ืืกืืจืื ืฉื ืืืื ืื ืฉืืื ืืื ืืืื ืชืคืื ืฉื ืืืจ (ืชืืืื ืกื, ื) ืืจืื ืืืืื ืืฉืจ ืื ืืกืืจ ืชืคืืชื ืืืกืื ืืืชื,ืืืจ ืืื ืจืื ืืื ืืจืื ืืจ\' ืืืื ืืจ ืืื ืืื ืืืจ ืจ\' ืืืื ืืจ ืืื ื"ืจ ืืืื ื ืืื ืืืื ืืกืืจืื ืฉื ืืืื ืื ืฉื ืืืจ ืื ืืช ืืฉืจ ืืืื ื\' ืืืืื,ืืื ืื ืช"ื (ืชืืืื ืฆื, ืื) ืืืชืืจืชื ืชืืืื ื ืื ืชืงืจื ืชืืืื ื ืืื ืชืืืื ื ืืืจ ืื ืืชืืจืชื ืชืืืื ื,ืง"ื ืืฉื ืืขืื ืื ืฉื ืืขืื ืฉืื ืืื ืืืืจืื ืฉื ืืื ืขืื ืืืฆื ืืื ืืืจืืช ืืกืืจืื ืฉืืืจืงืื ืื ืืืคื ืฉื ืืื ืขื ืืืช ืืื ืืืื,ืืืืื ื ืืจืื ืฉืืขืื ืื ืืงืืฉ ืืืืจ ืจืฉื"ื ื ืืืจ ืืจืืช ืืืื ืื ืืืจ ืืจืืช ืืืกืืจืื ื ืืืจ ืืจืืช ืืืื ืืืชืื (ืืืงืจื ื, ืื) ืืื ืชืฉืืืช ืืื ืืจืืช ืื ืืืจ ืืจืืช ืืืกืืจืื ืืืชืื (ืืืจืื ืื, ืกื) ืืื ืืืจื ืืืจืืช ืื ืืจืืช ืืืืืจ ืืืื ืืื ืืืชืงืช ืืช ืืืฉืจ ืืฃ ืืจืืช ืืืืืจ ืืืกืืจืื ืืกืืจืื ืืืจืงืื ืื ืขืื ืืชืื ืฉื ืืื:,ืชื ืื ืจืื ืฉืืขืื ืื ืืืืื ืืืืจ ืฉืืฉ ืืชื ืืช ืืืืืช ื ืชื ืืงืืืฉ ืืจืื ืืื ืืืฉืจืื ืืืืื ืื ื ืชื ื ืืื ืข"ื ืืกืืจืื ืืื ืื ืชืืจื ืืืจืฅ ืืฉืจืื ืืืขืืื ืืื,ืชืืจื ืื ืื ืฉื ืืืจ ืืฉืจื ืืืืจ ืืฉืจ ืชืืกืจื ื ืื ืืืชืืจืชื ืชืืืื ื,ืืจืฅ ืืฉืจืื ืืืชืื (ืืืจืื ื, ื) ืื ืืืฉืจ ืืืกืจ ืืืฉ ืืช ืื ื ื\' ืืืืื ืืืกืจื ืืืชืื ืืชืจืื ืื ื\' ืืืืื ืืืืื ืื ืืจืฅ ืืืื,ืืขืืื ืืื ืืืชืื (ืืฉืื ื, ืื) ืื ื ืจ ืืฆืื ืืชืืจื ืืืจ ืืืจื ืืืื ืชืืืืืช ืืืกืจ.,ืชื ื ืชื ื ืงืืื ืืจ\' ืืืื ื ืื ืืขืืกืง ืืชืืจื ืืืืืืืืช ืืกืืื 6a ืืืจ ืจ\' ืืืกื ืืจืื ืื ืื ื ืืืื ืืืจืืืช ืืืื ืฉื ืืืจ (ืืฉืขืืื ืื, ืื) ืืื ืืงืฉืืช ืืืฆืืชื ืืืื ืื ืืจ ืฉืืืื ืืฆืืงืชื ืืืื ืืื ืืืื ืืืื ืืจืขื ืืฆืืฆืื ืืขืื ืืื\':,ืชื ืื ืืื ืื ืืืื ืืืืจ ืืืืื ื ืชื ื ืจืฉืืช ืืขืื ืืจืืืช ืืื ืื ืืจืื ืืืืื ืืขืืื ืืคื ื ืืืืืงืื,ืืืจ ืืืื ืืื ืื ื ืคืืฉื ืืื ื ืืงืืืื ืขืื ืื ืืกืื ืืืืืื,ืืืจ ืจื ืืื ื ืื ืื ืืื ืืื ื ืืืคื ืืฉืืืืื ืืจืืืชื ืืืืื ืื,ืืืจ ืจืื ืืื ืืืืงื ืืืื ืืืื ืื ืืืื ืืื ืื ื ืืจืื ืืฉืืื ืื ืืืื ืื ื ืืื ื ืืจืื ื ืืืื ืืืืคืื ืืืืื ืื ื ืืจืขื ืืื ืงืคื ืื ืืืื,ืืื ืืื ืืืขื ืืืืืข ืืื ืืืืชื ืงืืืื ื ืืืื ืื ืืืจ ืืคืืจืืื ืืืฆืคืจื ืืื ืื ืืจืขื ืืชืจื ืืืื ืืื ืืื ืืืขื ืืืืืื ืื ืืืชื ืฉืืืืชื ืืฉืื ืจืชื ืืืืืชื ืืช ืืืืืชื ืืืืจืชื ืืช ืืืืจืชื ืืืงืืื ืื ืืจื ืืืฉืืงืื ืืืืืื ืขืื ืื ืื ืื ืืืื ืืื ืืืฉืืืื ืืืืืชื ืืคืจืืื ืืืืชืื\' ืืืืฉืคื ืงื ืืคืจืืื ืืืืื ืื ืื ืื ืื ืืืืชืื ืคืืืื ืื ืืืื ืืื ืืืชืืง ืจื ืืืื ืืจ ืืืื ืขืื ืืื ืืื ืืืชืืง ืืขื ืจืื ื ืจืืื ืขืืื ืืืชืกื:,ืชื ืื ืืื ืื ืืืื ืืืืจ ืืื ืชืคืื ืฉื ืืื ื ืฉืืขืช ืืื ืืืืช ืืื ืกืช ืฉื ืืืจ (ืืืืื ื ื, ืื) ืืฉืืืข ืื ืืจื ื ืืื ืืชืคืื ืืืงืื ืจื ื ืฉื ืชืื ืชืคืื,ืืืจ ืจืืื ืืจ ืจื ืืื ื"ืจ ืืฆืืง ืื ืื ืฉืืงื"ื ืืฆืื ืืืืช ืืื ืกืช ืฉื ืืืจ (ืชืืืื ืคื, ื) ืืืืื ื ืฆื ืืขืืช ืื,ืืื ืื ืืขืฉืจื ืฉืืชืคืืืื ืฉืฉืืื ื ืขืืื ืฉื ืืืจ ืืืืื ื ืฆื ืืขืืช ืื,ืืื ืื ืืฉืืฉื ืฉืืืฉืืื ืืืื ืฉืฉืืื ื ืขืืื ืฉื ืืืจ (ืชืืืื ืคื, ื) ืืงืจื ืืืืื ืืฉืคืื,ืืื ืื ืืฉื ืื ืฉืืืฉืืื ืืขืืกืงืื ืืชืืจื ืฉืฉืืื ื ืขืืื ืฉื ืืืจ (ืืืืื ื, ืื) ืื ื ืืืจื ืืจืื ื\' ืืืฉ ืื ืจืขืื ืืืงืฉื ื\' ืืื\',ืืื (ืืืืื ื, ืื) ืืืืืฉืื ืฉืื ืืืจ ืจื ืืฉื ืืฉื ืืื ืืขืฉืืช ืืฆืื ืื ืื ืก ืืื ืขืฉืื ืืขืื ืขืืื ืืืชืื ืืืืื ืขืฉืื,ืืื ืื ืฉืืคืืื ืืื ืฉืืืฉื ืืขืืกืง ืืชืืจื ืฉืฉืืื ื ืขืื ืฉื ืืืจ (ืฉืืืช ื, ืื) ืืื ืืืงืื ืืฉืจ ืืืืืจ ืืช ืฉืื ืืืื ืืืื ืืืจืืชืื,ืืื ืืืืจ ืืืคืืื ืื ืชืจื ืืืขืื ืชืจื ืืืชืื ืืืืืื ืืกืคืจ ืืืืจืื ืืช ืื ืื ืืืชืื ืืืื ืืกืคืจ ืืืืจืื ืืช,ืืื ืืืืจ ืืืคื\' ืชืจื ืชืืชื ืืืขืื ืืื ืืชืืื ืืื ื ืฉืืื ืืขืืื ืืื ืืื ืืชืื ืฉืืื ื ืงื"ื ืืืื ื ื ืื ืืืื ื ืชืืจื,ืืื ืืืืจ ืืืคื\' ืชืืชื ืขืฉืจื ืืืขืื ืขืฉืจื ืงืืื ืฉืืื ื ืืืชืื ืชืืชื ืขื ืืืชืื:,ื"ืจ ืืืื ืืจ ืจื ืืื ื"ืจ ืืฆืืง ืื ืื ืฉืืงื"ื ืื ืื ืชืคืืืื ืฉื ืืืจ (ืืฉืขืืื ืกื, ื) ื ืฉืืข ื\' ืืืืื ื ืืืืจืืข ืขืืื,ืืืืื ื ืื ืชืืจื ืฉื ืืืจ (ืืืจืื ืื, ื) ืืืืื ื ืืฉ ืืช ืืื ืืืืจืืข ืขืืื ืืื ืชืคืืืื ืฉื ืืืจ (ืชืืืื ืื, ืื) ื\' ืขืื ืืขืื ืืชื,ืืื ืื ืฉืืชืคืืืื ืขืื ืื ืืืฉืจืื ืืืชื\' (ืืืจืื ืื, ื) ืืจืื ืื ืขืื ืืืจืฅ ืื ืฉื ื\' ื ืงืจื ืขืืื ืืืจืื ืืื ืืชื ืื ืจ\' ืืืืขืืจ ืืืืื ืืืืจ ืืื ืชืคืืืื ืฉืืจืืฉ,ื"ื ืจื ื ืืื ืืจ ืืฆืืง ืืจื ืืืื ืืจ ืืืื ืื ื ืชืคืืืื ืืืจื ืขืืื ืื ืืชืื ืืื ื"ื (ืืืจื ืืืืื ื ืื, ืื) ืืื ืืขืื ืืฉืจืื ืืื ืืื ืืืจืฅ,ืืื ืืฉืชืื ืงืื"ื ืืฉืืืืืื ืืืฉืจืื ืืื ืืืชืื (ืืืจืื ืื, ืื) ืืช ื\' ืืืืจืช ืืืื (ืืืชืื) ืื\' ืืืืืจื ืืืื ืืืจ ืืื ืืงื"ื ืืืฉืจืื ืืชื ืขืฉืืชืื ื ืืืืื ืืืช ืืขืืื ืืื ื ืืขืฉื ืืชืื ืืืืื ืืืช ืืขืืื,ืืชื ืขืฉืืชืื ื ืืืืื ืืืช ืืขืืื ืฉื ืืืจ (ืืืจืื ื, ื) ืฉืืข ืืฉืจืื ื\' ืืืืื ื ื\' ืืื ืืื ื ืืขืฉื ืืชืื ืืืืื ืืืช ืืขืืื ืฉื ืืืจ ืืื ืืขืื ืืฉืจืื ืืื ืืื ืืืจืฅ,ืืืจ ืืื ืจื ืืื ืืจืื ืืจืื ืืจื ืืฉื ืชืื ื ืืื ืืืชื ืืฉืืจ ืืชื ืืื,ื"ื (ืืืจืื ื, ื) ืื ืื ืืื ืืืื ืืื ืืื ืืืื (ืืืจืื ืื, ืื) ืืฉืจืื ืืฉืจืื (ืืืจืื ื, ืื) ืื ืื ืกื ืืืืื (ืืืจืื ืื, ืื)ืืืชืชื ืขืืืื,ืื ืืื ื ืคืืฉื ืืื ืืืื ืืชื ืืื ืื ืื ืืื ืืืื ืืื ืืื ืืืื ืืืืืื ืืืืื ืืื ืืืชื ืืฉืจืื ืืฉืจืื ืืื ืืขืื ืืฉืจืื ืืื ืืืชื ืื ืื ืกื ืืืืื ืืื ืืืชื ืืืชืชื ืขืืืื ืืื ืืืชื 10b ื"ืจ ืื ื ืืคื\' ืืขื ืืืืืืืช ืืืืจ ืื ืืืื ืืืืจ ืืื ืืช ืื ืืื ืข ืขืฆืื ืื ืืจืืืื ืฉื ืืืจ (ืงืืืช ื, ื) ืื ืืจืื ืืืืืืช ืืืืืื ืืืืจืื ืืจืื ืื ืืช ืืืืืื ืืจื,ืืื (ืืฉืขืืื ืื, ื) ืืืกื ืืืงืืื ืคื ืื ืื ืืงืืจ ืืืชืคืื ืื ื\',ืืื ืงืืจ ืืืจ ืจืฉื"ื ืืงืืจืืช ืืื ืฉื ื\' (ืืจืืืื ื, ืื) ืืขื ืืขื ืืืืืื ืงืืจืืช ืืื ืืื\',ืจ\' ืืื ืืืจ ืขื ืขืกืงื ืืงืืจ ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืืื ืฉืื ืืืช ืฉืื ืขืฉืชื ืืื ืงืืจ ืืืช ืงืื ื ืืืืืช ืืช ืื ื ืืื ืืื ืฉืืคื ืืช ืืืืื ืืืื ืืืกืฃ ืืืืื ืขื ืืืช ืืื ืืืื (ืืฉืขืืื ืื, ื) ืืืจ ื ื ืืช ืืฉืจ ืืชืืืืชื ืืคื ืื ืืืืช ืืืื ืฉืื ืืืืื ืืขืื ืื ืขืฉืืชื,ืืื ืืืืื ืืขืื ืื ืขืฉืืชื ื"ืจ ืืืืื ืืืจ ืจื ืฉืกืื ืืืืื ืืชืคืื ืจ\' ืืื ืืืจ ืฉืื ื ืกืคืจ ืจืคืืืืช,ืชื ื ืจืื ื ืฉืฉื ืืืจืื ืขืฉื ืืืงืืื ืืืื ืขื ื\' ืืืื ืื ืืขื ื\' ืื ืืืื ืื,ืขื ื\' ืืืื ืื ืื ื ืกืคืจ ืจืคืืืืช ืืืืื ืื ืืชืช ื ืืฉ ืื ืืฉืช ืืืืื ืื ืืืจืจ ืขืฆืืืช ืืืื ืขื ืืื ืฉื ืืืืื ืืืืื ืื,ืืขื ื\' ืื ืืืื ืื ืกืชื ืื ืืืืื ืืื ืืืื ืื ืงืฆืฅ ืืืชืืช ืืืื ืืฉืืจื ืืืื ืืฉืืจ ืืื ืืืื ืื ืขืืจ ื ืืกื ืื ืืกื ืืื ืืืื ืื,ืืื ืืืช ืืื ืืืืงืืื (ืฉืืืช ืื, ื) ืืืืฉ ืืื ืืื ืจืืฉ ืืืฉืื ืื ื ืืกื ืืืื ืืืจ ื ืืกื,ืืื ืืขื ืืืฉืืืื ืืืืจ ืฉืืืื ืืื ืืขืืจืื ืืช ืืฉื ื ืืืื ืฉืืฉืื ืฉื ืืืจ ืืืืื ืืจืืื ืืงืืืขื ื ืืกื ืกืืจ ืืืืื ืืจืืื ืื ืืืจืื ื:,ื"ืจ ืืืื ื ืืฉืื ืจ\' ืืืกื ืื ืืืจื ืื ืืชืืื ืืืืืช ืขืฆืื ืชืืืื ืื ืืืืืช ืืืจืื ืืื ืืชืืื ืืืืืช ืืืจืื ืชืืืื ืื ืืืืืช ืขืฆืื,ืืฉื ืชืื ืืืืืช ืืืจืื ืฉื ื\' (ืฉืืืช ืื, ืื) ืืืืจ ืืืืจืื ืืืฆืืง ืืืืฉืจืื ืขืืืื ืชืื ืื ืืืืืช ืขืฆืื ืฉื ืืืจ (ืชืืืื ืงื, ืื) ืืืืืจ ืืืฉืืืื ืืืื ืืฉื ืืืืจื ืขืื ืืคืจืฅ ืืคื ืื ืืืฉืื ืืืชื ืืืฉืืืช,ืืืงืืื ืชืื ืืืืืช ืขืฆืื ืืืชืื ืืืจ ื ื ืืช ืืฉืจ ืืชืืืืชื ืืคื ืื ืชืื ืื ืืืืืช ืืืจืื ืฉื ื\' (ืืืืื ื ืื, ืื) ืืื ืืชื ืื ืืขืืจ ืืืืช ืืืืฉืืขื ืืืขื ื ืืืืขื ืืื ืขืืื ืืืืื ื ืืจืื"ื ืืืืจ ืจืื"ื ืืื ืืืชืื (ืืฉืขืืื ืื, ืื) ืื ื ืืฉืืื ืืจ ืื ืืจ ืืคื\' ืืฉืขื ืฉืฉืืืจ ืื ืืงื"ื ืฉืืื ืืจ ืืื ืื:,(ืืืืื ื ื, ื) ื ืขืฉื ื ื ืขืืืืช ืงืืจ ืงืื ื,ืจื ืืฉืืืื ืื ืืืจ ืขืืืื ืคืจืืขื ืืืชื ืืงืืจืื ืืื ืืืจ ืืืกืืจื ืืืืื ืืืชื ืืืืงืื ืืฉื ืื,ืืฉืืื ืื"ื ืืืกืืจื ืืืื ื ืืืชืื ืงืืจ ืืื ืื"ื ืขืืืื ืืื ืงืืจ,ืฉืงืืจืื,ืืฉืืื ืื"ื ืขืืืื ืืืื ื ืืืชืื ืขืืืืช ืืื ืื"ื ืืืกืืจื ืืื ืขืืืืช,ืืขืืื ืฉืืืชืื.,ืื ืฉืื ืื ืฉื ืืื ืืฉืืืื ืืืกื ืืื ืืจื,ืืืจ ืืืื ืืืืชืืื ืจ\' ืืฆืืง ืืจืืฆื ืืื ืืช ืืื ื ืืืืืฉืข ืืฉืืื ื ืจืืฆื ืืื ืืช ืื ืืื ื ืืฉืืืื ืืจืืชื ืฉื ืืืจ (ืฉืืืื ื ื, ืื) ืืชืฉืืืชื ืืจืืชื ืื ืฉื ืืืชื ืื"ืจ ืืืื ื ืฉืื ืืงืื ืฉืืื ืฉื ืืืชื ืขืื.,(ืืืืื ื ื, ื) ืืชืืืจ ืื ืืืฉื ืื ื ื ื ืืืขืชื ืื ืืืฉ ืืืืื ืงืืืฉ ืืื ื"ืจ ืืืกื ืืจ\' ืื ืื ื ืืืื ืฉืืืฉื ืืืจืช ืืืืจืืื ืืืชืจ ืื ืืืืฉ,ืงืืืฉ ืืื ืื ื ืืืขื ืจื ืืฉืืืื ืื ืืืจ ืฉืื ืจืืชื ืืืื ืขืืืจ ืขื ืฉืืืื ื ืืื ืืืจ ืกืืื ืฉื ืคืฉืชื ืืฆืืขื ืขื ืืืชื ืืื ืจืืชื ืงืจื ืขืืื,ืงืืืฉ ืืื ื"ืจ ืืืกื ืืจ\' ืื ืื ื ืืื ืงืืืฉ ืืืฉืจืชื ืืื ื ืงืืืฉ (ืฉื ื\') (ืืืืื ื ื, ืื) ืืืืฉ ืืืืื ืืืืคื ื"ืจ ืืืกื ืืจ\' ืื ืื ื ืฉืืืื ืืืื ืืคืื.,ืขืืืจ ืขืืื ื ืชืืื ื"ืจ ืืืกื ืืจ\' ืื ืื ื ืืฉืื ืจืื ืืืืขืืจ ืื ืืขืงื ืื ืืืืจื ืชืืืื ืืื ืืชืื ืืืชื ืืืื ืื ืื ืืกืื ืืขืื ืขืืื ืืืชืื ืืืืื ืืงืจืื ืชืืืืื.,ืื"ืจ ืืืกื ืืจ\' ืื ืื ื ืืฉืื ืจืื"ื ืื ืืขืืื ืืื ืืืงืื ืืืื ืืืชืคืื ืืื ืืืงืื ื ืืื ืืืชืคืื ืฉื ื\' (ืชืืืื ืงื, ื) ืืืขืืงืื ืงืจืืชืื ื\',ืชื ืื ื ืื ืืื ืื ืืขืืื ืืื ืื ืขื ืืื ืืกื ืืื ืข"ื ืฉืจืคืจืฃ ืืื ืืืงืื ืืืื ืืืชืคืื ืืื ืืืงืื ื ืืื ืืืชืคืื ืืคื ืฉืืื ืืืืืช ืืคื ื ืืืงืื ืฉื ืืืจ ืืืขืืงืื ืงืจืืชืื ื\' ืืืชืื (ืชืืืื ืงื, ื) ืชืคืื ืืขื ื ืื ืืขืืืฃ.,ืื"ืจ ืืืกื ืืจ\' ืื ืื ื ืืฉืื ืจืื"ื ืืืชืคืื ืฆืจืื ืฉืืืืื ืืช ืจืืืื ืฉื ื\' (ืืืืงืื ื, ื) ืืจืืืืื ืจืื ืืฉืจื,(ื"ืจ ืืฆืืง ื"ืจ ืืืื ื) ืื"ืจ ืืืกื ืืจ\' ืื ืื ื ืืฉืื ืจืื"ื ืืื ืืืชืื (ืืืงืจื ืื, ืื) ืื ืชืืืื ืขื ืืื ืื ืชืืืื ืงืืื ืฉืชืชืคืืื ืขื ืืืื,(ื"ื) ื"ืจ ืืฆืืง ื"ืจ ืืืื ื ื"ืจ ืืืกื ืืจ\' ืื ืื ื ืืฉืื ืจืื"ื ืื ืืืืื ืืฉืืชื ืืื"ื ืืชืคืื ืขืืื ืืืชืื ืืืืจ (ืืืืื ื ืื, ื) ืืืืชื ืืฉืืืช ืืืจื ืืืื ืื ืชืงืจื ืืืื ืืื ืืืื ืืืจ ืืงื"ื ืืืืจ ืฉื ืชืืื ืื ืงืื ืขืืื ืืืืืช ืฉืืื:,ืจ\' ืืืืฉืข ืืืืจ ืขื ื\' ืฉืขืืช: ืืืจ ืจื ืืืืื ืืืจ ืฉืืืื ืืืื ืืจืื ืืืืฉืข:,ืืงืืจื ืืืื ืืืืื ืื ืืคืกืื:,ืืืจ ืจื ืืกืื ืืืจ ืืจ ืขืืงืื ืืืืื ืฉืื ืืืืจ ืืืฆืจ ืืืจ,ืืืชืืื ืืงืืจื ืืืื ืืืืื ืื ืืคืกืื ืืืื ืฉืืื ืงืืจื ืืชืืจื ืืื ืืืจื ืืื ืฉืชืื ืืคื ืื ืืืืช ืืืืจืื ืชืืืืชื ืืจื ืืกืื ืชืืืืชื,ืืืื ืืืืจื ืืืจ ืจื ืืกืื ืืืจ ืืจ ืขืืงืื ืืื ืื ืืคืกืื ืฉืื ืืคืกืื ืืจืืืช ืชื ืื ื ืื ืืื ืืงืืจื ืืืื ืืืืื ืื ืืคืกืื ืืืื ืฉืงืืจื ืืชืืจื ืืื ืืืจื ืืื ืฉืชืื ืืคื ืื ืืืืช ืืืืจืื,ื"ืจ ืื ื ืืืื ืืงืืจื ืง"ืฉ ืืขืื ืชื ืืืชืจ ืืืขืืกืง ืืชืืจื ืืืงืชื ื ืืงืืจื ืืืื ืืืืื ืื ืืคืกืื ืืืื ืืงืืจื ืืชืืจื ืืืื ืืงืืจื ืืขืื ืชื ืขืืืฃ:,17a ืืคืืืื ืฉื ืืขืื ืืืคืืืื ืฉื ืืื ืืืื ืืชืืืืืื ืืขืืกืงืื ืืชืืจืชื ืืื ืขืืกืงืื ืืฉืื ืืื ืขืืกืงืื ืฉืื ืืฉืื ืืื ืืขืืกืงืื ืฉืื ืืฉืื ืืื ืจืฆืื ืฉืืื ืขืืกืงืื ืืฉืื.,ืจ\' ืืืืกื ืืจื ืืชืจ ืฆืืืชืื ืืืจ ืืื ืืื ืจืฆืื ืืืคื ืื ื\' ืืืืื ื ืฉืชืขืืืื ื ืืงืจื ืืืจื ืืื ืชืขืืืื ื ืืงืจื ืืฉืื ืืื ืืืื ืืื ื ืืื ืืืฉืื ืขืื ืื ื ืืืื ืืืืจื ืื ืจื ืืื ืื ื ืืฆืื ืื ืืจ\' ืืืืกื ืืจื ืืชืจ ืืืฆืื ืืืจ ืืื ืจืืื ืืขืืืืื ืืืื ืืืืืข ืืคื ืื ืฉืจืฆืื ื ื ืืขืฉืืช ืจืฆืื ื ืืื ืืขืื ืฉืืืจ ืฉืืขืืกื ืืฉืขืืื ืืืืืืช ืืื ืจืฆืื ืืืคื ืื ืฉืชืฆืืื ื ืืืื ืื ืฉืื ืืขืฉืืช ืืืงื ืจืฆืื ื ืืืื ืฉืื.,ืจืื ืืชืจ ืฆืืืชืื ืืืจ ืืื ืืืื ืขื ืฉืื ื ืืฆืจืชื ืืื ื ืืืื ืืขืืฉืื ืฉื ืืฆืจืชื ืืืื ืื ื ืืฆืจืชื ืขืคืจ ืื ื ืืืื ืง"ื ืืืืชืชื ืืจื ืื ื ืืคื ืื ืืืื ืืื ืืืฉื ืืืืืื ืืื ืจืฆืื ืืืคื ืื ื\' ืืืื ืฉืื ืืืื ืขืื ืืื ืฉืืืืชื ืืคื ืื ืืจืง ืืจืืืื ืืจืืื ืืื ืื ืข"ื ืืกืืจืื ืืืืืื ืจืขืื ืืืืื ื ืืืืื ืืจื ืืื ืื ื ืืืื ืืืืื ืืืคืืจื.,ืืจ ืืจืื ืืจืืื ื ืื ืืื ืืกืืื ืฆืืืชืื ืืืจ ืืื ืืืื ื ืฆืืจ ืืฉืื ื ืืจืข ืืฉืคืชืืชื ืืืืจ ืืจืื ืืืืงืืื ื ืคืฉื ืชืืื ืื ืคืฉื ืืขืคืจ ืืื ืชืืื ืคืชื ืืื ืืชืืจืชื ืืืืฆืืชืื ืชืจืืืฃ ื ืคืฉื ืืชืฆืืื ื ืืคืืข ืจืข ืืืฆืจ ืืจืข ืืืืฉื ืจืขื ืืืื ืจืขืืช ืืืชืจืืฉืืช ืืื ืืขืืื ืืื ืืืืฉืืื ืขืื ืจืขื ืืืจื ืืคืจ ืขืฆืชื ืืงืืงื ืืืฉืืืชื ืืืื ืืจืฆืื ืืืจื ืคื ืืืืืื ืืื ืืคื ืื ื\' ืฆืืจื ืืืืืื.,ืจื ืฉืฉืช ืื ืืื ืืชืื ืืชืขื ืืชื ืืชืจ ืืืฆืื ืืืจ ืืื ืจืืื ืืขืืืืื ืืืื ืืคื ืื ืืืื ืฉืืืช ืืืงืืฉ ืงืืื ืืื ืืืื ืืืงืจืื ืงืจืื ืืืื ืืงืจืืืื ืืื ื ืืื ืืืื ืืืื ืืืชืืคืจ ืื ืืขืืฉืื ืืฉืืชื ืืชืขื ืืช ืื ืชืืขื ืืืื ืืืื ืืื ืจืฆืื ืืืคื ืื ืฉืืื ืืืื ืืืื ืฉื ืชืืขื ืืืืื ืืงืจืืชืื ืืคื ืื ืขื ืืื ืืืืื ืืชืจืฆื ื.,ืจ\' ืืืื ื ืื ืืื ืืกืืื ืกืคืจื ืืืืื ืืืจ ืืื ืกืืฃ ืืื ืืืืช ืืกืืฃ ืืืื ืืฉืืืื ืืืื ืืืืชื ืื ืขืืืืื ืืฉืจื ืื ืฉืืื ืืชืืจื ืืขืืื ืืชืืจื ืืขืืฉื ื ืืช ืจืื ืืืืฆืจื ืืืื ืืฉื ืืื ืื ืคืืจ ืืฉื ืืื ืื ืืขืืื ืืขืืื ืืืจ ืฉืืื (ืงืืืช ื, ื) ืืื ืฉื ืืฉืื ืืื ืืืื ืืืืช ืืืื ืืืืื.,ืืจืืื ืืคืืืื ืืจ"ื ืืืืจ ืืื ืืืื ืืืื ื ืคืฉื ืืืขืช ืืช ืืจืื ืืืฉืงืื ืขื ืืืชื ืชืืจืชื ื ืฆืืจ ืชืืจืชื ืืืื ืื ืื ืขืื ืื ืชืืื ืืจืืชื ืฉืืืจ ืคืื ืืื ืืื ืืืืจ ืืงืืฉ ืขืฆืื ืืื ืืฉืื ืืขืื ืืื ื ืืืื ืขืื ืืื ืืงืื.,ืืจืืื ืืคืืืืืื ืืจืื ื ืืืื ื ืื ื ืืจืื ืืืืจื ืืจืื ืื ื ืืืืืชื ืืขืืจ ืืืื ืืืืืชื ืืฉืื ืื ื ืืฉืืื ืืืืืืชื ืืืื ืืฉืืื ืืืืืืชื ืืฉื ืฉืืื ืืื ื ืืชืืืจ ืืืืืืชื ืื ืื ื ืืื ื ืืชืืืจ ืืืืืืชื ืืฉืื ืชืืืจ ืื ื ืืจืื ืืืื ืืืขืื ืฉื ืื ื ืืื ืืืจืื ืืืื ืืืืขืื ืืืืื ืฉืืืืื ืืื ืืฉืืื.,ืืจืืื ืืคืืืื ืืืืื ืืขืืื ืืื ืืื ืขืจืื ืืืจืื (ืืฉืื ืื, ื) ืืขื ื ืจื ืืฉืื ืืื ืืืจืื ืฉืืื ืขื ืืืื ืืขื ืงืจืืืื ืืขื ืื ืืื ืืืคืืื ืขื ื ืืจื ืืฉืืง ืืื ืฉืืื ืืืื ืืืขืื ืื ืืื ืืืื ืืืื ืืงืืื ืขื ืืืจืืืช,ืืืจื ืขืืื ืขื ืจืื ืืืื ื ืื ืืืื ืฉืื ืืงืืืื ืืื ืฉืืื ืืขืืื ืืืคืืื ื ืืจื ืืฉืืง.,ืืจืืื ืืคืืืื ืืจืื ืชืืืืช ืืืื ืชืฉืืื ืืืขืฉืื ืืืืื ืฉืื ืืื ืืื ืงืืจื ืืฉืื ื ืืืืขื ืืืืื ืืืืื ืืืจืื ืืืื ืฉืืื ืืืื ืืื ื ืืืืื ืืืื ืื ืฉื ืืืจ (ืชืืืื ืงืื, ื) ืจืืฉืืช ืืืื ืืจืืช ื\' ืฉืื ืืื ืืื ืขืืฉืืื ืืขืืฉืื ืื ื ืืืจ ืืื ืืขืืฉืืื ืืขืืฉืื ืืฉืื ืืื ืืขืืฉืื ืฉืื ืืฉืื ืืื ืืขืืฉื ืฉืื ืืฉืื ื ืื ืื ืฉืื ื ืืจื.,ืืจืืื ืืคืืืื ืืจื ืื ืืขืืื ืืื ืืขืืื ืืื ืืขืืื ืืื ืืื ืื ืื ืืืืื ืืื ืฉืชืื ืืื ืคืจืื ืืจืืื ืืื ืืฉื ืืืชื ืืื ืงื ืื ืืื ืฉื ืื ืืื ืชืืจืืช ืืื ืฆืืืงืื ืืืฉืืื ืืขืืจืืชืืื ืืจืืฉืืื ืื ืื ืื ืืืื ืืฉืืื ื ืฉื ืืืจ (ืฉืืืช ืื, ืื) ืืืืื ืืช ืืืืืื ืืืืืื ืืืฉืชื:,ืืืืื ืืืืื ืฉืืืืืื ืืงื"ื ืื ืฉืื ืืืชืจ ืื ืืื ืฉืื ืฉื ื\' (ืืฉืขืืื ืื, ื) ื ืฉืื ืฉืื ื ืืช ืงืืื ื ืฉืืขื ื ืงืืื ืื ืืช ืืืืืืช ืืืื ื ืืืจืชื,ื"ื ืจื ืืจ\' ืืืื ื ืฉืื ืืืื ืืืืื ืืืงืจืืื ืื ืืืื ืืื ืื ืืฉืชื ืืืืชื ืืื ืืืจืืืื ืื ืจืื ื ืื ืืจืื ืืืืจืืืื ืขื ืืืชื ืืื ืจืื ื.,ืื ืืื ืืคืืจื ืจืื ื ืืื ืจ\' ืืื ืืืืจื ืื ืืื ืจ\' ืื ืื ื ืืืจื ืืื ืืื ืขืืืื ืชืจืื ืืืืื ืืืืจืืชื ืืืื ืืขืืื ืืื ืืชืงืืชื ืืืืจ ืืืจืื ืืื ืืืื ืชืืื ื ืคืื ืืืืจ ืืืืืช ืืืฉืื ื ืืจืืืฉ ืจื ื ืืช ืขืคืขืคืื ืืืฉืืจื ื ืืื ืขืื ืื ืืืืจื ืืืืืจ ืชืืจื ืืคื ืื ืืืืืจื ืืืืืจ ืืจืงืืข ืฉืคืชืืชืื ืืืืขื ืืขืช ืืืืืืชืื ืชืขืืืื ื ืืืฉืจืื ืืคืขืืื ืืจืืฆื ืืฉืืืข ืืืจื ืขืชืืง ืืืืื.,ืื ืืื ืืคืืจื ืจืื ื ืืื ืจื ืืกืื ืืืืจื ืื ืืื ืจ\' ืฉืืืื ืืจ ื ืืื ื ืืืจื ืืื ืืื (ืชืืืื ืงืื, ืื) ืืืืคืื ื ืืกืืืืื ืืื\',ืืืืคืื ื ืืกืืืืื ืจื ืืฉืืืื ืืืืจื ืื ืจืื ืืืื ื ืืจ\' ืืืขืืจ ืื ืืืจ ืืืืคืื ื ืืชืืจื ืืืกืืืืื ืืืฆืืช ืืื ืืืจ ืืืืคืื ื ืืชืืจื ืืืืฆืืช ืืืกืืืืื ืืืกืืจืื 56a ืืืจ ืืื ืงืืกืจ ืืจ\' ืืืืฉืข ืืจ\' (ืื ืื ื) ืืืจืืชื ืืืืืืชื ืืืื ืืืื ืื ืืื ืืืื ื ืืืืืื ืืืจ ืืื ืืืืช ืืืฉืืจื ืื ืคืจืกืื ืืืจืื ืื ืืจืขืื ืื ืฉืงืฆื ืืืืืจื ืืืืื ืืจืืจ ืืืืื ืืืื ืืืืืจืชื ืืื ืืืจ ืืื ืฉืืืจ ืืืื ืืฉืืืื ืืืจืืชื ืืืืืืชื ืืืื ืืืื ืื ืืื ืืืื ื ืืืืืื ืืืจ ืืื ืืืืช ืืืชื ืจืืืื ืืฉืื ืื ืืืื ื ืื ืงืฉืืืชื ืืจืืืื ืืืืื ืืจืืจ ืืืืื ืืืื ืืืืืจืชื ืืื,ืืจ ืืืื ืืคืฉืจ ืืืื ืืื ืืื ืืืืื ืืื ืืืจื ืืคืฉืจ ืืื ืืืขืืืืชื ืืืื ืืื ืืืื ืืื ืืืจื ืืคืฉืจ ืืื ืืืจืืขืืชื ืืืื ืืจืื ืืื ืืืื ืืืื ืืืื ืืื ืืืื ืืจืื ืื ืืืื ืืื ืืืจื ืืื ืืงืจืื ื ืืืืืื (ืืืจืื ืื, ืื) ืฉืืจื ืืืื ืืขืื ืื ืืื\' ืืจืื ืืืจ ืืื ืคืกืื ืขืกืงื ืืื ืืื ื ืื ืืืืื ืืขืืฆืื ืืืื ืืืืื ื"ื ืืจืืื ืขืกืงื ืืื ืืื ื ืื ืืืืื ืืืืื ืืืื,ืืืจื ืืื ืืงืจืื ื (ืืืจืื ืื, ืื) ืื ืื ืืื ืืช ืชืืืื ืืื\' ืืจืื ืืืจ ืืื ืืืืฉืืชืื ืืืืื ื"ื ืื ื ืืื ืชื ื ืคืืฉื ืืืื ืกืื ืื ืชื ืืขืืื ืืืืืืื ืืืคื ืืืงื ืืืื ืืฉืืื,ืืงืจืืื (ืืืจืื ืื, ืื) ืื ืื ืืื ืืชืื ื ืชืื ืื ืืขื ืืืจ ืืืืื ื"ื ืื ื ืืื ืชื ื ืคืืฉืื ืืช ืืืจืช ืืงืจืืื ืืืื ืืืจื ืืงืจืืื ืืืืคื ืื ืืืืืช ืืืื ืืงืจืืื ืืืื ืืขื ืืืจ ืืจืื ื"ื ืืืืชืื ืฉืืืื ืืืชื ืื ืื ืืื ืชืื ืืืื ืืืชืชื ืืืจืืชื ืืืืจ ืจืื ืืืจ ืจ\' ืืจืืื ืืจ ืืื ืืืจ ืจื ืืื ืืืชืื ืื ืื ืืื ืืชืื ื ืชืื ืื ืืขื ืืืจ ืื ืืฉืช ืืื,ืืงืจืื ื ืืืืืื (ืงืืืช ื, ื) ืื ืืืื ืืฉืืื ืืืื ืืืืื ืืืจ ืืื ืืจืืื ืขืกืงื ืืืืืช ืืฉืชืืช ืืงืจืืช ืคืกืืงื ืืืืื ืืืื ืืจืื ืืืจ ืืื ืคืกืื ืขืกืงื ืืืืช ืืื ืืืืช ืืฉืชืืช ืืงืจืืช ืืคืืืื ืคืืื,ืืงืจืื ื (ืืืจืื ืื, ืื) ืืจืข ืจื ืชืืฆืื ืืฉืื ืืืืื ื"ื ืืจืืฉืื ืืจืื ื"ื ืืกืืคืื,ืืงืจืื ื (ืืืจืื ืื, ื) ืืืชืื ืืืื ืื ืืื ืืืืื ืืื\' ืืืืื ื"ื ืืจืืฉืื ืืจืื ื"ื ืืกืืคืื,ืืงืจืื ื (ืืืจืื ืื, ื) ืืจืื ืื ืขืื ืืืจืฅ ืืื\' ืืืืื ื"ื ื ืคืง ืื ืฉืื ืืจืืฉ ืืชืืืชื ืืืืช ืืืืชื ื ืคืืช ืืขืืื ืืจืื ืืืจ ืืื ืืืืื ื ืืืืื ืืชืืจ ืืืชืคืกืช ืืื ืื ืืืืื ื ืืืื ืขืืื ืงื ืืืืืจ ืืื ื ืืืืจ ืืชืืจ ืืืืื ื ืืืืื ืืืชื ืืชืคืฉื ืืื ืืจืื.,ืืืจื ืืื ืืื ืืกื ืขื ืคืื ืื ื ืืืืื ื"ื ืขืืฃ ืขืกืงื ืืืกื ืืจืื ื"ื ืืจืืจ ืขืกืงื ืื ืืกื,ืืืจื ืืื ืืื ืืฉืจื ืขื ืคืื ืื ื ืืืืื ืืืจ ืืื ืืกืื ืืืจื ืืืชื ืืืื ืขืืื ืืืืื ืืฉืจื ืืืืจื ืืื ื ืืจืื ืืืจ ืืื ืชืงืืฃ ืืืจื ืืืชื ืืืื ืขืืื ืืืืื ืืฉืจื ืืืืื ืืื,ืืืจื ืืื ืืื ืืืืชื ืืชืื ืืืืงืื ืืืืื ืืืจ ืืื ืืืื ืขืกืงื ืืืืงืื ืืจืื ืืืจ ืืื ืืื ืขืกืงื ืืชืืจื,ืืืจื ืืื ืืื ืจืืื ื ืืงืืื ืืคืื ืื ื ืืืืื ืืืจ ืืื ืขืฉืืง ืขืกืงื ืืจืืื ื ืืจืื ืืืจ ืืื ืงืืื ืขืกืงื ืืจืืื ื,ืืืจื ืืื ืืื ืืืืชื ืื ืคื ืืืืจื ืืืืื ื"ื ืืชืืขื ืขืกืงื ืืืืืจ ื ืคื ืคืชื ืืืืจื ืืื ืืฉืชืื ืืจืื ื"ื ืคืกืื ืขืกืงื ืืฉืื\' ืืื ืืืืจื,ืืืจื ืืื ืืืื ื ืืจ ืืืจื ืืงืื ืืืืกืื ืื ืืขืจ ืืืืื ืืืจ ืืื ืืืื ืืืืช ืืงืื ืืืืจื ืขืื ืืจืื ื"ื ืคืืจ ืืืืจ ืืืื ืืชืคืืื ื"ื ืืืืื ืืื ืื ืืืืชืื ืืืจ ืืื ืื"ื ืืคืืจ ืืืืจ ืืืื ืืืื ืืชืคืืื,ืืกืืฃ ืืื ืจืื ืืืืืื ืืืืื ืืืจ ืืื ืืืื ืืฉื ืืจืืืชื ืื ืคื ืืืจ ืืื ืืฉืชื ืฉืืื ืืืจ ืืื ืืืื ืืื ืืฉื ื ืื ืชืืจ ื"ื ืื ื ืืื ืชื ืฉืืื ืืืจ ืืื ืืืื ืชืจืชื ืืื ื ืืคืจืื ื"ื ืชืจื ื ืฉื ืืืจืฉืช ืืืจ ืืื ืืืื ืชืจื ืืจืืืืื ืืืคืชื ืืืจ ืืื ืชืจืื ืงืืืคื ืืืขืช ืืื ืจืื ืืืื ืืืื ืืืชืื ืื ืืืจืฉื ืืืืื ืืืื ืืฉืื ืื ืื ืชืจื ืกืื ื ืืืจื ืืืื ืงืื ืฆื ืืืื ืืืื ืืื ืจืื ืืคืจืืงืื ืื ืืืืืื ืืจืื ืชืจื ืืื ืืืืืืื ืืืจืืชื ืืืจ ืืกืชืื ืชืจืื ืืืื,ืืกืืฃ ืืชื ืจืื ืืืืื ืืื ืืืจื ื"ื ืืืื ืืฉืืชื ืื ืคื ื"ื ื ืืกืื ืืื ืืฆืจืื ืงื ืืช ื"ื ืืืื ืืคืื ื ืืืืื ืื ืคื ืืืกืืื ืืืงืื ื"ื ืืืื ืฉืืื ืืืชืืืชืื ืืชืื ืืืื ื"ื ืืืื ืืคืื ื ืืืื ืื ืคืื ืืืชื ืืืื ืขืืื ืฉืงืื ืืืื ืชื ืืืื ืชื ื"ื ืฉืืขืชืชื ืืืืจื ืืขืืื ื"ื ืืืื ืืืืงืข ืจืืฉื ืื ืชืจ ืืืงืจื ื"ื ืืืืจื ืืื ืกืืื ื ืคืืง ื"ื ืืงืจืืื ืืืื ืืฆืจืื ืืืืื ื"ื ื ืืกื ืืชืจืืฉื ืื,ืืื ืงื ืืืื ืืืืื ืืืจืื ืืืจ ืืืื ืืืจื ืืืชืจืืืฉ ืืื ื ืืกื ืืื ืื ืืืื ืืงื ืกืืืง ื ืคื ืกืืคืจื ืืื ืื ืืฉืืืื ืจืื ืืืื ืืืื ืืชืื ืืื ืื ืืืืืืืช ืืืืืื ืืืจ ืืคื ืจืฉืข ืืืืื ืงืืืื ืืฆืขืจืชื ืืืื ืืื ืืืืื ืืืืื ื ืื ืืจ ืืืจืชืื ืืจื ืืกืื ืืื ืจืขืื ืืืืกืจ ืืืื ืืืจื ืืืื ืืืืืืชื ืืื ืืจืืื ืขืืื,ืืืจ ืืื ืืขืืื ืืืืจื ืืงืืืช ืืื ืืคืืื ืืื ื ืืื ืืื ืื"ืฉ ืจืื ืืืืื ื ืงื ืืืื ืืืจ ืืืงืื ืืืืื ืืืืจ ืืจ ืืืืช ืืืคืจืช ืขืื,ืงื ืืื ืืื ืจืืืื ืืื ืืชืื ืืคืชืื ืืจืืฉ ืืืจืืื ื ืืืืื ืจืืฉ ืืืจืืื ื ืืื ืืืื ื"ื ืืืื ืืืื ืืขืืื ืืืื ืืืฆืืขืชื ื"ื ืื ืื ืืืื ืืื ืืื ืืื ืื ื"ื ืืื ืืืื ื"ื ืืืื ืื ืคื ืชืืื ืืชืจืชืื ืืฆืืขืชื ื"ื ืื ืื ืืืื ืืื ืืื ืืื ืืื ื"ื ื"ื ืืืื ืื ืคื ืชืืื ืืืืื ืืื ื"ื ื ืคื ืชืืื ืืืืืื ืฉืืจืื ืฉืืขื ืื ืืืื ืืืชืืื ืืจืืฉ ืืืจืืื ื ืงื ืงืืื ืืื ื"ื ืื ื ืืืื ืืืืชื ืืืื ืืืื ืืืข ืืื ืืืจ ืืืืชืืื ืืืจ ืืืื ืืืจื ืืื ืืืื ืืืื ืืืื ืืจืื ' None | 5a If one is a Torah scholar, he need not recite Shema on his bed since he is always engaged in the study of Torah and will likely fall asleep engrossed in matters of Torah. Abaye said: Even a Torah scholar must recite at least one verse of prayer, such as: โInto Your hand I trust my spirit; You have redeemed me, Lord, God of truthโ (Psalms 31:6).,Incidental to the verse, โTremble, and do not sin,โ the Gemara mentions that Rabbi Levi bar แธคama said that Rabbi Shimon ben Lakish said: One should always incite his good inclination against his evil inclination, i.e., that one must constantly struggle so that his evil inclination does not lead him to transgression, as it is stated: "Tremble, and do not sin."rIf one succeeds and subdues his evil inclination, excellent, but if he does not succeed in subduing it, he should study Torah, as alluded to in the verse: โSay to your heart.โ rIf he subdues his evil inclination, excellent; if not, he should recite Shema, which contains the acceptance of the yoke of God, and the concept of reward and punishment, as it is stated in the verse: โUpon your bed,โ which alludes to Shema, where it says: โWhen you lie down.โ rIf he subdues his evil inclination, excellent; if not, he should remind himself of the day of death, whose silence is alluded to in the continuation of the verse: โAnd be still, Selah.โ,And Rabbi Levi bar แธคama said that Rabbi Shimon ben Lakish said: God said to Moses, โAscend to me on the mountain and be there, and I will give you the stone tablets and the Torah and the mitzva that I have written that you may teach themโ (Exodus 24:12), meaning that God revealed to Moses not only the Written Torah, but all of Torah, as it would be transmitted through the generations. rThe โtabletsโ are the ten commandments that were written on the tablets of the Covet, rthe โTorahโ is the five books of Moses. rThe โmitzvaโ is the Mishna, which includes explanations for the mitzvot and how they are to be performed. rโThat I have writtenโ refers to the Prophets and Writings, written with divine inspiration. rโThat you may teach themโ refers to the Talmud, which explains the Mishna. rThese explanations are the foundation for the rulings of practical halakha. This verse teaches that all aspects of Torah were given to Moses from Sinai.,The Gemara continues its treatment of the recitation of Shema upon oneโs bed. Rabbi Yitzแธฅak said: Anyone who recites Shema on his bed, it is as if he holds a double-edged sword, guarding him from all evil, as it is stated: โHigh praises of God in their mouths, and a double-edged sword in their handsโ (Psalms 149:6). The Gemara asks: From where is it inferred that this verse from Psalms refers to the recitation of Shema? Mar Zutra, and some say Rav Ashi, said: We derive it from the preceding verse, as it is written: โLet the pious exult in glory; let them joyously sing upon their beds.โ The praise of God from oneโs bed is the recitation of Shema. And it is written thereafter: โHigh praises of God in their mouths, and a double-edged sword in their hands.โ,And Rabbi Yitzแธฅak said: Anyone who recites Shema upon his bed, demons stay away from him. This is alluded to, as it is stated: โBut man is born into trouble, and the sparks reshef fly uf upwardโ (Job 5:7). The verse is explained: The word fly uf means nothing other than Torah, as Torah is difficult to grasp and easy to lose, like something that floats away, as it is stated: โWill you set your eyes upon it? It is gone; for riches certainly make themselves wings, like an eagle that flies into the heavensโ (Proverbs 23:5). The word โsparksโ means nothing other than demons, as it is stated: โWasting of hunger, and the devouring of the sparks reshef and bitter destruction ketev meriri, and the teeth of beasts I will send upon them, with the venom of crawling things of the dustโ (Deuteronomy 32:24). Here we see reshef listed along with ketev meriri, both of which are understood by the Sages to be names of demons.,Regarding this unclear verse, Rabbi Shimon ben Lakish said: If one engages in Torah study, suffering stays away from him, as it is stated: โAnd the sparks fly upward.โ And fly means nothing other than Torah, as it is stated: โWill you set your eyes upon it? It is gone; and sparks means nothing other than suffering, as it is stated: โWasting of hunger, and the devouring of the sparks,โ equating devouring sparks with wasting hunger, as both are types of suffering. From here, we derive that through Torah, fly, one is able to distance himself, upward, from suffering, sparks.,Rabbi Yoแธฅa said to him: Even schoolchildren, who learn only the Written Torah, know this concept as it is stated: โAnd He said you shall surely hear the voice of the Lord your God, and what is upright in His eyes you shall do and you shall listen to His mitzvot and guard His statutes; any disease that I have placed upon Egypt I will not place upon you for I am the Lord your healerโ (Exodus 15:26). Rather, one must interpret the verse: Anyone who is able to engage in Torah study yet does not engage in that study, not only does the Holy One, Blessed be He, fail to protect him, but He brings upon him hideous afflictions, that embarrass him and trouble him, as it is stated: โI was mute with silence; I was silent from good, and my pain was strongโ (Psalms 39:3). The word good means nothing other than Torah, as it is stated: โFor I have given you a good portion, My Torah, do not abandon itโ (Proverbs 4:2). The verse should be understood: โI have been silent from the study of Torah, and my pain was strong.โ,With regard to the verse: โFor I have given you a good portion,โ Rabbi Zeira, and some say Rabbi แธคanina bar Pappa, said: Come and see how the characteristics of the Holy One, Blessed be He, are unlike the characteristics of flesh and blood. It is characteristic of flesh and blood that when one sells an object to another person, the seller grieves the loss of his possession and the buyer rejoices. With regard to the Holy One, Blessed be He, however, this is not so. He gave the Torah to Israel and rejoiced, as it is stated: โFor I have given you a good portion, My Torah, do not abandon it.โ A good portion is understood as a good purchase; although God sold Torah to Israel, He rejoices in the sale and praises the object before its new owner (Rabbi Yoshiyahu Pinto).,Previously, the Gemara discussed suffering that results from oneโs transgressions. The Gemara shifts the focus and discusses suffering that does not result from oneโs transgressions and the suffering of the righteous. Rava, and some say Rav แธคisda, said: If a person sees that suffering has befallen him, he should examine his actions. Generally, suffering comes about as punishment for oneโs transgressions, as it is stated: โWe will search and examine our ways, and return to Godโ (Lamentations 3:40). If he examined his ways and found no transgression for which that suffering is appropriate, he may attribute his suffering to dereliction in the study of Torah. God punishes an individual for dereliction in the study of Torah in order to emphasize the gravity of the issue, as it is stated: โHappy is the man whom You punish, Lord, and teach out of Your lawโ (Psalms 94:12). This verse teaches us that his suffering will cause him to return to Your law.,And if he did attribute his suffering to dereliction in the study of Torah, and did not find this to be so, he may be confident that these are afflictions of love, as it is stated: โFor whom the Lord loves, He rebukes, as does a father the son in whom he delightsโ (Proverbs 3:12).,So too, Rava said that Rav Seแธฅora said that Rav Huna said: Anyone in whom the Holy One, Blessed be He, delights, He oppresses him with suffering, as it is stated: โYet in whom the Lord delights, He oppresses him with disease; to see if his soul would offer itself in guilt, that he might see his children, lengthen his days, and that the desire of the Lord might prosper by his handโ (Isaiah 53:10). This verse illustrates that in whomever God delights, he afflicts with illness.,I might have thought that God delights in him even if he does not accept his suffering with love. Therefore the verse teaches: โIf his soul would offer itself in guilt.โ Just as a guilt-offering is brought knowingly, as it is one of the sacrifices offered willingly, without coercion, so too his suffering must be accepted knowingly.,And if one accepts that suffering with love, what is his reward? As the second part of the verse states: โThat he might see his children, lengthen his days.โ Moreover, in addition to these earthly rewards, his Torah study will endure and his Torah study will be successful, as it is stated: โThe purpose of the Lord,โ the Torah, the revelation of Godโs will, โmight prosper by his hand.โ,With regard to the acceptance of affliction with love and what exactly this entails, Rabbi Yaโakov bar Idi and Rabbi Aแธฅa bar แธคanina disagree. One of them said: Afflictions of love are any that do not cause dereliction in the study of Torah, i.e., any which do not afflict his body to the extent that he is unable to study Torah, as it is stated: โHappy is the man whom You afflict, Lord, and teach from Your Torah.โ Afflictions of love are when You โteach from Your Torah.โ,And one said: Afflictions of love are any that do not cause dereliction in the recitation of prayer, as it is stated: โBlessed is God Who did not turn away my prayerโ (Psalms 66:20). Despite his suffering, the afflicted is still capable of praying to God.,Rabbi Abba, son of Rabbi แธคiyya bar Abba, said: My father, Rabbi แธคiyya bar Abba, said that Rabbi Yoแธฅa said as follows: Both, even afflictions that cause dereliction in the study of Torah and those that cause dereliction in the recitation of prayer, are afflictions of love, as with regard to one who suffers without transgression it is stated: โFor whom He loves, He rebukes,โ and inability to study Torah and to pray are among his afflictions.,What then, is the meaning when the verse states: โAnd teach him from Your Torahโ? Do not read and teach to mean and teach him, rather, and teach us. You teach us the value of this affliction from Your Torah.,This is taught through an a fortiori inference from the law concerning the tooth and eye of a slave: The tooth and eye are each a single limb of a person and if his master damages either, the slave thereby obtains his freedom; suffering that cleanses a personโs entire body all the more so that one attains freedom, atonement, from his sins.,And that is the statement of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: The word covet is used with regard to salt, and the word covet is used with regard to afflictions. The word covet is used with regard to salt, as it is written: โThe salt of the covet with your God should not be excluded from your meal-offering; with all your sacrifices you must offer saltโ (Leviticus 2:13). And the word covet is used with regard to afflictions, as it is written: โThese are the words of the covetโ (Deuteronomy 28:69). Just as, in the covet mentioned with regard to salt, the salt sweetens the taste of the meat and renders it edible, so too in the covet mentioned with regard to suffering, the suffering cleanses a personโs transgressions, purifying him for a more sublime existence.,Additionally, it was taught in a baraita with regard to affliction: Rabbi Shimon ben Yoแธฅai says: The Holy One, Blessed be He, gave Israel three precious gifts, all of which were given only by means of suffering, which purified Israel so that they may merit to receive them. These gifts are: Torah, Eretz Yisrael, and the World-to-Come.,From where is it derived that Torah is only acquired by means of suffering? As it is said: โHappy is the man whom You afflict, Lord,โ after which it is said: โAnd teach from Your Torah.โ,Eretz Yisrael, as it is written: โAs a man rebukes his son, so the Lord your God rebukes youโ (Deuteronomy 8:5), and it is written thereafter: โFor the Lord your God will bring you to a good land.โ,The World-to-Come, as it is written: โFor the mitzva is a lamp, the Torah is light, and the reproofs of instruction are the way of lifeโ (Proverbs 6:23). One may arrive at the lamp of mitzva and the light of Torah that exists in the World-to-Come only by means of the reproofs of instruction in this world.,A tanna taught the following baraita before Rabbi Yoแธฅa: If one engages in Torah and acts of charity 6a In terms of this reward, Rabbi Yosei, son of Rabbi แธคanina said: One who waits in the synagogue for the other to finish his prayer merits the following blessings, as it is stated: โIf only you had listened to My mitzvot then your peace would be as a river, and your righteousness as the waves of the sea. Your seed would be as the sand, and the offspring of your body like the grains thereof; his name would be neither cut off nor destroyed from before Meโ (Isaiah 48:18โ19). The explanation of this passage is based on the etymological similarity between the word mitzva and the word tzevet, which means group. If he keeps the other person company and does not abandon him after his prayer, all of the blessings that appear later in the verse will be fulfilled in him (Talmidei Rabbeinu Yona).,In another baraita it was taught that Abba Binyamin says: If the eye was given permission to see, no creature would be able to withstand the abundance and ubiquity of the demons and continue to live unaffected by them.,Similarly, Abaye said: They are more numerous than we are and they stand over us like mounds of earth surrounding a pit.,Rav Huna said: Each and every one of us has a thousand demons to his left and ten thousand to his right. God protects man from these demons, as it says in the verse: โA thousand may fall at your side, and ten thousand at your right hand; they will not approach youโ (Psalms 91:7).,Summarizing the effects of the demons, Rava said: rThe crowding at the kalla, the gatherings for Torah study during Elul and Adar, is from the demons;rthose knees that are fatigued even though one did not exert himself is from the demons; rthose clothes of the Sages that wear out, despite the fact that they do not engage in physical labor, is from friction with the demons; rthose feet that are in pain is from the demons.,One who seeks to know that the demons exist should place fine ashes around his bed, and in the morning the demonsโ footprints appear like chickensโ footprints, in the ash. One who seeks to see them should take the afterbirth of a firstborn female black cat, born to a firstborn female black cat, burn it in the fire, grind it and place it in his eyes, and he will see them. He must then place the ashes in an iron tube sealed with an iron seal gushpanka lest the demons steal it from him, and then seal the opening so he will not be harmed. Rav Beivai bar Abaye performed this procedure, saw the demons, and was harmed. The Sages prayed for mercy on his behalf and he was healed.,It was taught in a baraita that Abba Binyamin said: Oneโs prayer is only fully heard in a synagogue, as it is stated with regard to King Solomonโs prayer in the Temple: โYet have You turned toward the prayer of Your servant and to his supplication, Lord my God, to listen to the song and the prayer which Your servant prays before You on this dayโ (I Kings 8:28). The following verse concludes: โTo hear the prayer Your servant directs toward this placeโ (I |
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