|1. Hebrew Bible, Deuteronomy, 6.16, 8.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Devil • devil
Found in books: Allen and Dunne (2022) 166, 167; Morgan (2022) 206; Smith and Stuckenbruck (2020) 149, 150
6.16. לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃
8.3. וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃''. None
|6.16. Ye shall not try the LORD your God, as ye tried Him in Massah. |
8.3. And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live.''. None
|2. Hebrew Bible, Genesis, 1.4, 2.15, 2.21, 3.5, 3.15, 3.22-3.24, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creator archons, devil • Devil • Devil, Ἐκβάλλω • Fall, of the devil/angels • Michael, devil • Serpent, devil/in paradise • atonement, as defeat of the devil • devil • devil, nature of • devil, the, fall as instantaneous • devil, the, fall of
Found in books: Albrecht (2014) 101; Bremmer (2017) 369; Graham (2022) 24, 52, 53, 112, 113, 115, 116; Karfíková (2012) 26; Kitzler (2015) 88; Marmodoro and Prince (2015) 230; Poorthuis and Schwartz (2014) 177; Rasimus (2009) 13, 21, 22, 23, 55, 66, 68, 70, 71, 72, 73, 74, 76, 77, 78, 79, 80, 81, 83, 87, 89, 92, 97, 98, 99, 111, 119, 128, 145, 155, 193, 194, 204, 205, 212, 217, 218, 222, 223; Roskovec and Hušek (2021) 54; Smith and Stuckenbruck (2020) 40; Wiebe (2021) 60, 75, 76
1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃
2.15. וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃
2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃
3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃
3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃
3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 3.23. וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃' '. None
|1.4. And God saw the light, that it was good; and God divided the light from the darkness. |
2.15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.
3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’
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.’
3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ 3.23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
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: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 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.' '. None
|3. Hebrew Bible, Job, 1.12, 40.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Michael, devil • Serpent, devil/in paradise • beasts, the, as the devil • devil • devil, the, fall as instantaneous • devil, the, fall of
Found in books: Rasimus (2009) 17; Smith and Stuckenbruck (2020) 166; Sneed (2022) 188, 193; Wiebe (2021) 75, 76
1.12. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנֵּה כָל־אֲשֶׁר־לוֹ בְּיָדֶךָ רַק אֵלָיו אַל־תִּשְׁלַח יָדֶךָ וַיֵּצֵא הַשָּׂטָן מֵעִם פְּנֵי יְהוָה׃
40.19. הוּא רֵאשִׁית דַּרְכֵי־אֵל הָעֹשׂוֹ יַגֵּשׁ חַרְבּוֹ׃' '. None
|1.12. And the LORD said unto Satan: ‘Behold, all that he hath is in thy power; only upon himself put not forth thy hand.’ So Satan went forth from the presence of the LORD. |
40.19. He is the beginning of the ways of God; He only that made him can make His sword to approach unto him.' '. None
|4. Hebrew Bible, Psalms, 2.2, 2.7, 74.13-74.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Devil • children, of the devil • devil, children of • devil, the
Found in books: Azar (2016) 88; Berglund Crostini and Kelhoffer (2022) 143; Poorthuis Schwartz and Turner (2009) 118; Zawanowska and Wilk (2022) 249
2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃
2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃
74.13. אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃ 74.14. אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃''. None
|2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:' "|
2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." '
74.13. Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters. 74.14. Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness.''. None
|5. Hebrew Bible, Isaiah, 14.12-14.20, 27.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Creator archons, devil • Devil • Devil, biography of • Michael, devil • Serpent, devil/in paradise • devil • devil Greek martyr acts • devil fishhook metaphor • devil, battle with • devil, the • devil’s body
Found in books: Berglund Crostini and Kelhoffer (2022) 143; Lunn-Rockliffe (2007) 149; Lynskey (2021) 96, 102, 327; Moss (2010) 92; Moss (2012) 114; Rasimus (2009) 17, 87, 205
14.12. אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃ 14.13. וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃ 14.14. אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃ 14.15. אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃ 14.16. רֹאֶיךָ אֵלֶיךָ יַשְׁגִּיחוּ אֵלֶיךָ יִתְבּוֹנָנוּ הֲזֶה הָאִישׁ מַרְגִּיז הָאָרֶץ מַרְעִישׁ מַמְלָכוֹת׃ 14.17. שָׂם תֵּבֵל כַּמִּדְבָּר וְעָרָיו הָרָס אֲסִירָיו לֹא־פָתַח בָּיְתָה׃ 14.18. כָּל־מַלְכֵי גוֹיִם כֻּלָּם שָׁכְבוּ בְכָבוֹד אִישׁ בְּבֵיתוֹ׃ 14.19. וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ כְּנֵצֶר נִתְעָב לְבוּשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב יוֹרְדֵי אֶל־אַבְנֵי־בוֹר כְּפֶגֶר מוּבָס׃' '
27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃'
27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ '. None
|14.12. How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations! 14.13. And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north; 14.14. I will ascend above the heights of the clouds; I will be like the Most High.’ 14.15. Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit. 14.16. They that saw thee do narrowly look upon thee, They gaze earnestly at thee: ‘Is this the man that made the earth to tremble, That did shake kingdoms; 14.17. That made the world as a wilderness, And destroyed the cities thereof; That opened not the house of his prisoners?’ 14.18. All the kings of the nations, all of them, sleep in glory, every one in his own house. 14.19. But thou art cast forth away from thy grave Like an abhorred offshoot, In the raiment of the slain, that are thrust through with the sword, That go down to the pavement of the pit, As a carcass trodden under foot. 14.20. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, Thou hast slain thy people; the seed of evil-doers shall not be named for ever. |
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.''. None
|6. Hebrew Bible, Ezekiel, 28.2-28.19 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Creator archons, devil • devil • devil, the, fall as instantaneous • devil, the, fall of • devil’s body
Found in books: Lynskey (2021) 132, 143, 151, 238, 305, 306; Rasimus (2009) 205; Wiebe (2021) 75
28.2. בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃
28.2. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.3. הִנֵּה חָכָם אַתָּה מדנאל מִדָּנִיֵּאל כָּל־סָתוּם לֹא עֲמָמוּךָ׃ 28.4. בְּחָכְמָתְךָ וּבִתְבוּנָתְךָ עָשִׂיתָ לְּךָ חָיִל וַתַּעַשׂ זָהָב וָכֶסֶף בְּאוֹצְרוֹתֶיךָ׃ 28.5. בְּרֹב חָכְמָתְךָ בִּרְכֻלָּתְךָ הִרְבִּיתָ חֵילֶךָ וַיִּגְבַּהּ לְבָבְךָ בְּחֵילֶךָ׃ 28.6. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן תִּתְּךָ אֶת־לְבָבְךָ כְּלֵב אֱלֹהִים׃ 28.7. לָכֵן הִנְנִי מֵבִיא עָלֶיךָ זָרִים עָרִיצֵי גּוֹיִם וְהֵרִיקוּ חַרְבוֹתָם עַל־יְפִי חָכְמָתֶךָ וְחִלְּלוּ יִפְעָתֶךָ׃ 28.8. לַשַּׁחַת יוֹרִדוּךָ וָמַתָּה מְמוֹתֵי חָלָל בְּלֵב יַמִּים׃ 28.9. הֶאָמֹר תֹּאמַר אֱלֹהִים אָנִי לִפְנֵי הֹרְגֶךָ וְאַתָּה אָדָם וְלֹא־אֵל בְּיַד מְחַלְלֶיךָ׃' '28.12. בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃ 28.13. בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃ 28.14. אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃ 28.15. תָּמִים אַתָּה בִּדְרָכֶיךָ מִיּוֹם הִבָּרְאָךְ עַד־נִמְצָא עַוְלָתָה בָּךְ׃ 28.16. בְּרֹב רְכֻלָּתְךָ מָלוּ תוֹכְךָ חָמָס וַתֶּחֱטָא וָאֶחַלֶּלְךָ מֵהַר אֱלֹהִים וָאַבֶּדְךָ כְּרוּב הַסֹּכֵךְ מִתּוֹךְ אַבְנֵי־אֵשׁ׃ 28.17. גָּבַהּ לִבְּךָ בְּיָפְיֶךָ שִׁחַתָּ חָכְמָתְךָ עַל־יִפְעָתֶךָ עַל־אֶרֶץ הִשְׁלַכְתִּיךָ לִפְנֵי מְלָכִים נְתַתִּיךָ לְרַאֲוָה בָךְ׃ 28.18. מֵרֹב עֲוֺנֶיךָ בְּעֶוֶל רְכֻלָּתְךָ חִלַּלְתָּ מִקְדָּשֶׁיךָ וָאוֹצִא־אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ וָאֶתֶּנְךָ לְאֵפֶר עַל־הָאָרֶץ לְעֵינֵי כָּל־רֹאֶיךָ׃ 28.19. כָּל־יוֹדְעֶיךָ בָּעַמִּים שָׁמְמוּ עָלֶיךָ בַּלָּהוֹת הָיִיתָ וְאֵינְךָ עַד־עוֹלָם׃''. None
|28.2. ’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God— 28.3. Behold, thou art wiser than Daniel! There is no secret that they can hide from thee! 28.4. By thy wisdom and by thy discernment Thou hast gotten thee riches, And hast gotten gold and silver Into thy treasures; 28.5. In thy great wisdom by thy traffic Hast thou increased thy riches, And thy heart is lifted up because of thy riches— 28.6. Therefore thus saith the Lord GOD: Because thou hast set thy heart As the heart of God; 28.7. Therefore, behold, I will bring strangers upon thee, The terrible of the nations; And they shall draw their swords against the beauty of thy wisdom, And they shall defile thy brightness. . 28.8. They shall bring thee down to the pit; And thou shalt die the deaths of them that are slain, In the heart of the seas. 28.9. Wilt thou yet say before him that slayeth thee: I am God? But thou art man, and not God, In the hand of them that defile thee. 28.10. Thou shalt die the deaths of the uncircumcised By the hand of strangers; For I have spoken, saith the Lord GOD.’ 28.11. Moreover the word of the LORD came unto me, saying: 28.12. ’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty, 28.13. thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared. 28.14. Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire. 28.15. Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee. 28.16. By the multitude of thy traffic they filled the midst of thee with violence, and thou hast sinned; therefore have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire. 28.17. Thy heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness; I have cast thee to the ground, I have laid thee before kings, that they may gaze upon thee. 28.18. By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee. 28.19. All they that know thee among the peoples shall be appalled at thee; thou art become a terror, and thou shalt never be any more.’' '. None|
|7. Anon., 1 Enoch, 6-11 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Devil, biography of • Serpent, devil/in paradise
Found in books: Lunn-Rockliffe (2007) 148, 149; Rasimus (2009) 24
|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, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "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. 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. 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.'" '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.'11. 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.\'" '. None|
|8. Septuagint, Ecclesiasticus (Siracides), 40.1-40.7 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Devil, Ἐκβάλλω • atonement, as defeat of the devil
Found in books: Graham (2022) 53
|40.1. All these were created for the wicked,and on their account the flood came. |
40.1. Much labor was created for every man,and a heavy yoke is upon the sons of Adam,from the day they come forth from their mothers womb till the day they return to the mother of all. 40.2. Their perplexities and fear of heart -- their anxious thought is the day of death, 40.2. Wine and music gladden the heart,but the love of wisdom is better than both. 40.3. In the mouth of the shameless begging is sweet,but in his stomach a fire is kindled. 40.3. from the man who sits on a splendid throne to the one who is humbled in dust and ashes, 40.4. from the man who wears purple and a crown to the one who is clothed in burlap; 40.5. there is anger and envy and trouble and unrest,and fear of death, and fury and strife. And when one rests upon his bed,his sleep at night confuses his mind. 40.6. He gets little or no rest,and afterward in his sleep, as though he were on watch,he is troubled by the visions of his mind like one who has escaped from the battle-front; 40.7. at the moment of his rescue he wakes up,and wonders that his fear came to nothing.''. None
|9. Septuagint, Wisdom of Solomon, 2.23-2.24 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Creator archons, devil • Devil • Michael, devil • Serpent, devil/in paradise • atonement, as defeat of the devil • devil • devil, envy of
Found in books: Azar (2016) 131; Rasimus (2009) 66, 109; Smith and Stuckenbruck (2020) 70; Tellbe Wasserman and Nyman (2019) 87
|2.23. In dishonour was her beauty cast upon the ground. |
2.23. for God created man for incorruption,and made him in the image of his own eternity, 2.24. And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them). 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.''. None
|10. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Devil • Satan, devil, Belial, Melkhiresha, Evil One, Angel of Darkness • devil, the
Found in books: Levison (2009) 389; Ruzer (2020) 213; deSilva (2022) 114
|11. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Devil • devil
Found in books: Albrecht (2014) 101; Smith and Stuckenbruck (2020) 40
|12. Ignatius, To The Magnesians, 8.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • devil • devil, Satan
Found in books: Lieu (2004) 135; Maier and Waldner (2022) 24
|8.1. Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace: ''. None|
|13. New Testament, 1 John, 3.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • atonement, as defeat of the devil • devil • pride, of devil
Found in books: Marmodoro and Prince (2015) 229; O, Daly (2020) 169
3.8. ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν, ὅτι ἀπʼ ἀρχῆς ὁ διάβολος ἁμαρτάνει. εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου.''. None
|3.8. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. ''. None|
|14. New Testament, 1 Peter, 5.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Acts of Phileas, devil • Creator archons, devil • Devil • Michael, devil • Serpent, devil/in paradise • devil • devil Greek martyr acts
Found in books: Morgan (2022) 115, 120; Moss (2010) 89; Rasimus (2009) 110
5.8. Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν καταπιεῖν·''. None
|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|
|15. New Testament, 1 Corinthians, 1.19, 2.6-2.8, 4.1, 10.12, 10.14, 10.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Creator archons, devil • Devil • Fall, of the devil/angels • Satan, devil, Belial, Melkhiresha, Evil One, Angel of Darkness • devil • devil, the
Found in books: Morgan (2022) 115, 120; Rasimus (2009) 117; Rohmann (2016) 88, 112; Ruzer (2020) 220; Smith and Stuckenbruck (2020) 152, 153; deSilva (2022) 318
1.19. γέγραπται γάρ
2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν·
4.1. Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ.
10.12. Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.
10.14. Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
10.20. ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.''. None
|1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." |
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." "
4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries." "
10.12. Thereforelet him who thinks he stands be careful that he doesn't fall." '
10.14. Therefore, my beloved, flee fromidolatry.' "
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."'. None
|16. New Testament, 2 Thessalonians, 2.3, 2.8-2.9, 2.15, 3.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Devil • Satan, devil, Belial, Melkhiresha, Evil One, Angel of Darkness • devil • devil, battle with • devil, the • devil’s body
Found in books: Lynskey (2021) 282; Morgan (2022) 120; Moss (2012) 115; Rohmann (2016) 112; Ruzer (2020) 219; deSilva (2022) 238, 318
2.3. μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας,
2.8. καὶ τότε ἀποκαλυφθήσεταιὁ ἄνομος,ὃν ὁ κύριος Ἰησοῦςἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦκαὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ, 2.9. οὗ ἐστὶν ἡ παρουσία κατʼ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους
2.15. Ἄρα οὖν, ἀδελφοί, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις ἃς ἐδιδάχθητε εἴτε διὰ λόγου εἴτε διʼ ἐπιστολῆς ἡμῶν.
3.11. ἀκούομεν γάρ τινας περιπατοῦντας ἐν ὑμῖν ἀτάκτως, μηδὲν ἐργαζομένους ἀλλὰ περιεργαζομένους·''. None
|2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction, |
2.8. Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and bring to nothing by the brightness of his coming; 2.9. even he whose coming is according to the working of Satan with all power and signs and lying wonders,
2.15. So then, brothers, stand firm, and hold the traditions which you were taught by us, whether by word, or by letter. ' "
3.11. For we hear of some who walk among you in rebellion, who don't work at all, but are busybodies. "'. None
|17. New Testament, Acts, 2.17-2.18, 6.5, 6.7-6.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Devil • Satan (see also Devil, the) • devil
Found in books: Allen and Dunne (2022) 165; Iricinschi et al. (2013) 194; Rasimus (2009) 240; Smith and Stuckenbruck (2020) 35; Tellbe Wasserman and Nyman (2019) 93
6.5. καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο Στέφανον, ἄνδρα πλήρη πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα,
6.7. Καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν Ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει. 6.8. Στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ.''. None
|2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " '2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. |
6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch;
6.7. The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith. 6.8. Stephen, full of faith and power, performed great wonders and signs among the people. '". None
|18. New Testament, Apocalypse, 1.4, 2.10, 20.3-20.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Devil • Michael, devil • Serpent, devil/in paradise • devil • devil Greek martyr acts • devil Latin martyr acts • devil, Satan • devil, as serpent • devil, battle with • devil, the
Found in books: Berglund Crostini and Kelhoffer (2022) 143; Lieu (2004) 173; Morgan (2022) 120; Moss (2010) 97, 98, 101; Moss (2012) 119; O, Daly (2020) 242, 243, 244, 253; Rasimus (2009) 111, 220; Smith and Stuckenbruck (2020) 57
1.4. ΙΩΑΝΗΣ ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ,
2.10. μὴ φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵναπειρασθῆτε,καὶ ἔχητε θλίψινἡμερῶν δέκα.γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς.
20.3. καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη, ἄχρι τελεσθῇ τὰ χίλια ἔτη· μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον. 20.4. Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη. 20.5. οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη. 20.6. μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ τὰ χίλια ἔτη. 20.7. Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ Σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ, 20.8. καὶ ἐξελεύσεται πλανῆσαι τὰ ἔθνη τὰ ἐνταῖς τέσσαρσι γωνίαις τῆς γῆς, τὸν Γὼγ καὶ Μαγώγ,συναγαγεῖν αὐτοὺς εἰς τὸν πόλεμον, ὧν ὁ ἀριθμὸς αὐτῶν ὡς ἡ ἄμμος τῆς θαλάσσης. 20.9. καὶ ἀνέβησανἐπὶ τὸ πλάτος τῆς γῆς,καὶ ἐκύκλευσαν τὴν παρεμβολὴν τῶν ἁγίων καὶ τὴν πόλιντὴν ἠγαπημένην. καὶ κατέβη πῦρ ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεναὐτούς· 20.10. καὶ ὁ διάβολος ὁ πλανῶν αὐτοὺς ἐβλήθη εἰς τὴν λίμνην τοῦπυρὸς καὶ θείου,ὅπου καὶ τὸ θηρίον καὶ ὁ ψευδοπροφήτης, καὶ βασανισθήσονται ἡμέρας καὶ νυκτὸς εἰς τοὺς αἰῶνας τῶν αἰώνων.' '. None
|1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne;' "|
2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life." '
20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time.' "20.4. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years." "20.5. The rest of the dead didn't live until the thousand years were finished. This is the first resurrection. " '20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 20.7. And after the thousand years, Satan will be released from his prison, 20.8. and he will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war; the number of whom is as the sand of the sea. 20.9. They went up over the breadth of the earth, and surrounded the camp of the saints, and the beloved city. Fire came down out of heaven from God, and devoured them. 20.10. The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever.' '. None
|19. New Testament, James, 4.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • devil
Found in books: Morgan (2022) 120; Smith and Stuckenbruck (2020) 70
4.7. Ὑποτάγητε οὖν τῷ θεῷ· ἀντίστητε δὲ τῷ διαβόλῳ, καὶ φεύξεται ἀφʼ ὑμῶν·''. None
|4.7. Be subject therefore to God. But resist the devil, and he will flee from you. ''. None|
|20. New Testament, Colossians, 1.13, 2.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Devil • atonement, as defeat of the devil • devil • devil’s body
Found in books: Lynskey (2021) 77; Morgan (2022) 120; Tite (2009) 207
1.13. ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ,
2.19. καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ.''. None
|1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; ' "|
2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. "'. None
|21. New Testament, Ephesians, 2.2, 2.10, 4.13, 4.15-4.16, 4.25, 4.27, 5.5, 5.14, 6.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Devil • atonement, as defeat of the devil • devil • devil, the • devil’s body
Found in books: Dijkstra and Raschle (2020) 312; Kitzler (2015) 88; Lynskey (2021) 77, 197, 203, 280, 318; Morgan (2022) 115, 120; O, Daly (2020) 244; Tite (2009) 207, 247, 268; deSilva (2022) 114, 238, 250, 318, 319
2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας·
2.10. αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν.
4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,
4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16. ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ.
4.25. Διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη.
4.27. μηδὲ δίδοτε τόπον τῷ διαβόλῳ.
5.5. τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ.
5.14. διὸ λέγει Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ χριστός.
6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.''. None
|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; |
2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.
4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another.
4.27. neither give place to the devil.
5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you."' "
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. "'. None
|22. New Testament, Hebrews, 2.8, 2.14, 12.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • atonement, as defeat of the devil • devil
Found in books: Morgan (2022) 115, 120
2.14. ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον,
12.28. Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, διʼ ἧς λατρεύωμεν εὐαρέστως τῷ θεῷ μετὰ εὐλαβείας καὶ δέους,''. None
|2.8. You have put all things in subjection under his feet."For in that he subjected all things to him, he left nothing that is not subject to him. But now we don\'t see all things subjected to him, yet. |
2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, ' "
12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe, "'. None
|23. New Testament, Philippians, 1.23, 2.6-2.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Devil • Serpent, devil/in paradise • devil • devil, the • devil’s body
Found in books: Berglund Crostini and Kelhoffer (2022) 518; Lynskey (2021) 147, 304; Morgan (2022) 115; Poorthuis and Schwartz (2014) 239; Rasimus (2009) 25, 218, 231; Roskovec and Hušek (2021) 202
1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον,
2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,''. None
|1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. ' "|
2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, ''. None
|24. New Testament, Romans, 5.12, 5.14, 6.4, 6.8-6.10, 6.13, 13.11-13.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Devil • atonement, as defeat of the devil • devil • devil, the • devil’s body
Found in books: Karfíková (2012) 304; Lynskey (2021) 304; Mcglothlin (2018) 127; Morgan (2022) 115, 120; O, Daly (2020) 244; Osborne (2001) 218; Rasimus (2009) 247; Tite (2009) 247; deSilva (2022) 318
5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-.
5.14. ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος.
6.4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.
6.8. εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ· 6.9. εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει· 6.10. ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ·
6.13. μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ·
13.11. Καὶ τοῦτο εἰδότες τὸν καιρόν, ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι, νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν. 13.12. ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός. 13.13. ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ. 13.14. ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.''. None
|5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. ' "|
5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. " '
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.
6.8. 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.
6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God.
13.11. Do this, knowing the time, that it is already time for you to awaken out of sleep, for salvation is now nearer to us than when we first believed. ' "13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. " '13.13. Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. ''. None
|25. New Testament, John, 1.3, 1.5-1.10, 1.18, 1.32, 3.14, 4.22, 4.40-4.42, 5.18, 5.37, 8.44, 8.46, 10.28-10.30, 12.31, 14.16-14.17, 15.15, 15.26, 16.8-16.11, 16.13, 17.5, 17.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Creator archons, devil • Devil • Fall, of the devil/angels • Satan (see also Devil, the) • Serpent, devil/in paradise • atonement, as defeat of the devil • children, of the devil • devil • devil, as murderer • devil, children of • devil, envy of • devil, the • devil’s body • pride, of devil
Found in books: Albrecht (2014) 207, 337; Azar (2016) 131, 147; Berglund Crostini and Kelhoffer (2022) 518; Graham (2022) 112, 113; Iricinschi et al. (2013) 194; Levison (2009) 385, 389, 390, 405; Lynskey (2021) 279; Marmodoro and Prince (2015) 229; Morgan (2022) 206, 211, 258, 259; Rasimus (2009) 21, 22, 23, 25, 76, 77, 78, 79, 81, 83, 93, 98, 99, 117, 145, 154, 186, 206, 212, 213, 217, 218, 222, 223; Smith and Stuckenbruck (2020) 166
1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.
1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν·
3.14. καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,
4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν·
4.40. ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρʼ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. 4.41. καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ, 4.42. τῇ τε γυναικὶ ἔλεγον ὅτι Οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου.
5.18. διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι ὅτι οὐ μόνον ἔλυε τὸ σάββατον ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ.
5.37. καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε,
8.44. ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ.
8.46. τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;
10.28. κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου. 10.29. ὁ πατήρ μου ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός. 10.30. ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.
12.31. νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω·
14.16. κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, 14.17. τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρʼ ὑμῖν μένει καὶ ἐν ὑμῖν ἐστίν.
15.15. οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν.
15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε,
16.8. Καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως· 16.9. περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ· 16.10. περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με· 16.11. περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται.
16.13. ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.
17.5. καὶ νῦν δόξασόν με σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί.
17.24. Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου.''. None
|1.3. All things were made through him. Without him was not anything made that has been made. ' "|
1.5. The light shines in the darkness, and the darkness hasn't overcome it. " '1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. ' "1.10. He was in the world, and the world was made through him, and the world didn't recognize him. " '
1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him.
3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, ' "
4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. " '
4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world."
5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God.
5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. ' "
8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. " '
8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me?
10.28. I give eternal life to them. They will never perish, and no one will snatch them out of my hand. ' "10.29. My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father's hand. " '10.30. I and the Father are one."
12.31. Now is the judgment of this world. Now the prince of this world will be cast out.
14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- ' "14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. " "
15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. " '
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.
16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; ' "16.9. about sin, because they don't believe in me; " "16.10. about righteousness, because I am going to my Father, and you won't see me any more; " '16.11. about judgment, because the prince of this world has been judged.
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.
17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed.
17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. ''. None
|26. New Testament, Luke, 3.21, 4.1-4.15, 4.18-4.19, 4.22, 4.34, 8.28, 9.21, 10.18-10.19, 11.24-11.26, 22.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Devil • Devil, biography of • Martyrdom of Polycarp devil • Satan (see also Devil, the) • Satan, devil, Belial, Melkhiresha, Evil One, Angel of Darkness • Serpent, devil/in paradise • devil • devil Greek martyr acts • devil, the, as angel of light
Found in books: Allen and Dunne (2022) 165, 166, 167; Frey and Levison (2014) 90; Harkins and Maier (2022) 158; Iricinschi et al. (2013) 194, 197; Levison (2009) 361; Lunn-Rockliffe (2007) 149; Morgan (2022) 206, 220, 258, 259; Moss (2010) 95; Poorthuis Schwartz and Turner (2009) 142; Rasimus (2009) 24, 92, 93; Rohmann (2016) 136; Ruzer (2020) 28, 107, 171; Smith and Stuckenbruck (2020) 40, 166; Tellbe Wasserman and Nyman (2019) 36, 92, 96, 106, 107; Tite (2009) 268; Wiebe (2021) 125; van , t Westeinde (2021) 164
3.21. Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν
4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2. ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3. εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4. καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5. Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6. καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7. σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9. Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω·
4.10. γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε,
4.11. καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
4.12. καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται
4.13. Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ.
4.14. Καὶ ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος εἰς τὴν Γαλιλαίαν. καὶ φήμη ἐξῆλθεν καθʼ ὅλης τῆς περιχώρου περὶ αὐτοῦ.
4.15. καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων.
4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,
4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.
4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος;
4.34. Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς;
8.28. ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς·
9.21. ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο,
10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 10.19. ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει.
11.24. Ὅταν τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται διʼ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ μὴ εὑρίσκον τότε λέγει Ὑποστρέψω εἰς τὸν οἶκόν μου ὅθεν ἐξῆλθον· 11.25. καὶ ἐλθὸν εὑρίσκει σχολάζοντα, σεσαρωμένον καὶ κεκοσμημένον. 11.26. τότε πορεύεται καὶ παραλαμβάνει ἕτερα πνεύματα πονηρότερα ἑαυτοῦ ἑπτά, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ, καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων.
22.3. Εἰσῆλθεν δὲ Σατανᾶς εἰς Ἰούδαν τὸν καλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα·''. None
|3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened, |
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.
4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area.
4.15. He taught in their synagogues, being glorified by all.
4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed,
4.19. And to proclaim the acceptable year of the Lord."
4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn\'t this Joseph\'s son?"
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!"
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!"
9.21. But he warned them, and commanded them to tell this to no one,
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. ' "
11.24. The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, 'I will turn back to my house from which I came out.' " '11.25. When he returns, he finds it swept and put in order. 11.26. Then he goes, and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first."
22.3. Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve. ''. None
|27. New Testament, Mark, 1.9-1.12, 1.24, 5.7, 16.17-16.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Devil • Satan (see also Devil, the) • Satan, devil, Belial, Melkhiresha, Evil One, Angel of Darkness • Serpent, devil/in paradise • devil
Found in books: Iricinschi et al. (2013) 194; Morgan (2022) 258, 259; Poorthuis Schwartz and Turner (2009) 142; Rasimus (2009) 222; Rohmann (2016) 112; Ruzer (2020) 28, 107; Tellbe Wasserman and Nyman (2019) 92, 107
1.9. ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. 1.10. καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11. καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον.
1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ.
5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς.
16.17. σημεῖα δὲ τοῖς πιστεύσασιν ἀκολουθήσει ταῦτα, ἐν τῶ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν, γλώσσαις λαλήσουσιν, 16.18. καὶ ἐν ταῖς χερσὶν ὄφεις ἀροῦσιν κἂν θανάσιμόν τι πίωσιν οὐ μὴ αὐτοὺς βλάψῃ, ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν.''. None
|1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 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. |
1.24. 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!"
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."
16.17. These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages; 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
|28. New Testament, Matthew, 4.1-4.11, 4.23, 5.39, 5.43-5.45, 6.9-6.13, 8.12, 8.26-8.27, 8.29, 10.16, 10.33, 12.43-12.45, 13.13, 13.41-13.43, 16.24, 17.20, 22.3, 22.13, 25.41, 25.46, 26.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Devil • Satan (see also Devil, the) • Satan, devil, Belial, Melkhiresha, Evil One, Angel of Darkness • Serpent, devil/in paradise • children, of the devil • devil • devil, as serpent • devil, battle with • devil, children of • devil, the, as angel of light • devil, the, fall of • devil, the, foreknowledge of fall • devil’s body
Found in books: Albrecht (2014) 207; Azar (2016) 84, 85; Harkins and Maier (2022) 158; Iricinschi et al. (2013) 71; Lynskey (2021) 304; Morgan (2022) 115, 206, 212, 220, 258, 259; Moss (2012) 119; O, Daly (2020) 249, 250, 253; Poorthuis Schwartz and Turner (2009) 142; Rasimus (2009) 89, 92, 212, 220; Roskovec and Hušek (2021) 202; Ruzer (2020) 28, 107, 120, 171; Smith and Stuckenbruck (2020) 40, 70, 149, 150, 151, 152, 153; Tellbe Wasserman and Nyman (2019) 36; Tite (2009) 268, 282; Wiebe (2021) 62, 63, 73, 125
4.1. Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι.
4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις.
4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.
4.23. Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ.
5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ καὶ τὴν ἄλλην·
5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.
6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
8.12. οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
8.26. καὶ λέγει αὐτοῖς Τί δειλοί ἐστε, ὀλιγόπιστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. 8.27. Οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν;
8.29. καὶ ἰδοὺ ἔκραξαν λέγοντες Τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς;
10.16. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί.
10.33. ὅστις δὲ ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς.
12.43. Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται διʼ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει. 12.44. τότε λέγει Εἰς τὸν οἶκόν μου ἐπιστρέψω ὅθεν ἐξῆλθον· καὶ ἐλθὸν εὑρίσκει σχολάζοντα καὶ σεσαρωμένον καὶ κεκοσμημένον. 12.45. τότε πορεύεται καὶ παραλαμβάνει μεθʼ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων. Οὕτως ἔσται καὶ τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ.
13.13. διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν·
13.41. ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, 13.42. καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 13.43. Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω.
16.24. Τότε ὁ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι.
17.20. ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν.
22.3. καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ ἤθελον ἐλθεῖν.
22.13. τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
25.41. τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων Πορεύεσθε ἀπʼ ἐμοῦ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ·
25.46. καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.
26.29. λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπʼ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθʼ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου.' '. None
|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.
4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. ' "
5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. " '
5.43. "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ' "
6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. " '6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. ' "6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' " '
8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth."
8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him?"
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?"
10.16. "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves.
10.33. But whoever denies me before men, him I will also deny before my Father who is in heaven. ' "
12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. " "12.44. Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order. " '12.45. Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation."' "
13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. " '
13.41. The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity, 13.42. and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear.
16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me.
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.
22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. ' "
22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' " "
25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; " '
25.46. These will go away into eternal punishment, but the righteous into eternal life."
26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father\'s kingdom."' '. None
|29. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Creator archons, devil • Devil • Fall, of the devil/angels • Satan, devil, Belial, Melkhiresha, Evil One, Angel of Darkness • devil • devil, the • devil, the, as angel of light • devil’s body
Found in books: Lynskey (2021) 94, 185; Morgan (2022) 115, 120; Rasimus (2009) 117; Ruzer (2020) 220; Tellbe Wasserman and Nyman (2019) 87; Wiebe (2021) 124; deSilva (2022) 114, 318, 319
|30. Irenaeus, Refutation of All Heresies, 1.13.3, 1.24.6, 1.28.1, 3.23.1, 3.23.5-3.23.6, 3.24.1, 5.17.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Devil • Satan (see also Devil, the) • Serpent, devil/in paradise • devil • devil, battle with
Found in books: Graham (2022) 113, 115, 116; Iricinschi et al. (2013) 174; Mcglothlin (2018) 66; Moss (2012) 116, 157; Osborne (2001) 134, 218, 258; Rasimus (2009) 79, 240
|1.13.3. It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy. He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words as these: "I am eager to make thee a partaker of my Charis, since the Father of all doth continually behold thy angel before His face. Now the place of thy angel is among us: it behoves us to become one. Receive first from me and by me the gift of Chaffs. Adorn thyself as a bride who is expecting her bridegroom, that thou mayest be what I am, and I what thou art. Establish the germ of light in thy nuptial chamber. Receive from me a spouse, and become receptive of him, while thou art received by him. Behold Charis has descended upon thee; open thy mouth and prophesy." On the woman replying," I have never at any time prophesied, nor do I know how to prophesy;" then engaging, for the second time, in certain invocations, so as to astound his deluded victim, he says to her," Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." She then, vainly puffed up and elated by these words, and greatly excited in soul by the expectation that it is herself who is to prophesy, her heart beating violently from emotion, reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens. to occur to her, such as might be expected from one heated by an empty spirit. (Referring to this, one superior to me has observed, that the soul is both audacious and impudent when heated with empty air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus for having imparted to her of his own Chaffs. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him. |
1.24.6. He, then, who has learned these things, and known all the angels and their causes, is rendered invisible and incomprehensible to the angels and all the powers, even as Caulacau also was. And as the son was unknown to all, so must they also be known by no one; but while they know all, and pass through all, they themselves remain invisible and unknown to all; for, "Do thou," they say, "know all, but let nobody know thee." For this reason, persons of such a persuasion are also ready to recant their opinions, yea, rather, it is impossible that they should suffer on account of a mere name, since they are like to all. The multitude, however, cannot understand these matters, but only one out of a thousand, or two out of ten thousand. They declare that they are no longer Jews, and that they are not yet Christians; and that it is not at all fitting to speak openly of their mysteries, but right to keep them secret by preserving silence.' "
1.28.1. Many offshoots of numerous heresies have already been formed from those heretics we have described. This arises from the fact that numbers of them--indeed, we may say all--desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. Forming one set of doctrines out of a totally different system of opinions, and then again others from others, they insist upon teaching something new, declaring themselves the inventors of any sort of opinion which they may have been able to call into existence. To give an example: Springing from Saturninus and Marcion, those who are called Encratites (self-controlled) preached against marriage, thus setting aside the original creation of God, and indirectly blaming Him who made the male and female for the propagation of the human race. Some of those reckoned among them have also introduced abstinence from animal food, thus proving themselves ungrateful to God, who formed all things. They deny, too, the salvation of him who was first created. It is but lately, however, that this opinion has been invented among them. A certain man named Tatian first introduced the blasphemy. He was a hearer of Justin's, and as long as he continued with him he expressed no such views; but after his martyrdom he separated from the Church, and, excited and puffed up by the thought of being a teacher, as if he were superior to others, he composed his own peculiar type of doctrine. He invented a system of certain invisible AEons, like the followers of Valentinus; while, like Marcion and Saturninus, he declared that marriage was nothing else than corruption and fornication. But his denial of Adam's salvation was an opinion due entirely to himself." '
3.23.1. It was necessary, therefore, that the Lord, coming to the lost sheep, and making recapitulation of so comprehensive a dispensation, and seeking after His own handiwork, should save that very man who had been created after His image and likeness, that is, Adam, filling up the times of His condemnation, which had been incurred through disobedience,--times "which the Father had placed in His own power." This was necessary, too, inasmuch as the whole economy of salvation regarding man came to pass according to the good pleasure of the Father, in order that God might not be conquered, nor His wisdom lessened, in the estimation of His creatures. For if man, who had been created by God that he might live, after losing life, through being injured by the serpent that had corrupted him, should not any more return to life, but should be utterly and for ever abandoned to death, God would in that case have been conquered, and the wickedness of the serpent would have prevailed over the will of God. But inasmuch as God is invincible and long- suffering, He did indeed show Himself to be long-suffering in the matter of the correction of man and the probation of all, as I have already observed; and by means of the second man did He bind the strong man, and spoiled his goods, and abolished death, vivifying that man who had been in a state of death. For at the first Adam became a vessel in his (Satan\'s) possession, whom he did also hold under his power, that is, by bringing sin on him iniquitously, and under colour of immortality entailing death upon him. For, while promising that they should be as gods, which was in no way possible for him to be, he wrought death in them: wherefore he who had led man captive, was justly captured in his turn by God; but man, who had been led captive, was loosed from the bonds of condemnation.
3.23.5. The case of Adam, however, had no analogy with this, but was altogether different. For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with God. Now, "the fear of the Lord is the beginning of wisdom;" the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For Adam showed his repentance by his conduct, through means of the girdle which he used, covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing as follows: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. "The serpent," says she, "beguiled me, and I did eat." But He put no question to the serpent; for He knew that he had been the prime mover in the guilty deed; but He pronounced the curse upon him in the first instance, that it might fall upon man with a mitigated rebuke. For God detested him who had led man astray, but by degrees, and little by little, He showed compassion to him who had been beguiled. 3.23.6. Wherefore also He drove him out of Paradise, and removed him far from the tree of life, not because He envied him the tree of life, as some venture to assert, but because He pitied him, and did not desire that he should continue a sinner for ever, nor that the sin which surrounded him should be immortal, and evil interminable and irremediable. But He set a bound to his state of sin, by interposing death, and thus causing sin to cease, putting an end to it by the dissolution of the flesh, which should take place in the earth, so that man, ceasing at length to live to sin, and dying to it, might begin to live to God.
3.24.1. Thus, then, have all these men been exposed, who bring in impious doctrines regarding our Maker and Framer, who also formed this world. and above whom there is no other God and those have been overthrown by their own arguments who teach falsehoods regarding the substance of our Lord, and the dispensation which He fulfilled for the sake of His own creature man. But it has, on the other hand, been shown, that the preaching of the Church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples--as I have proved--through those in the beginning, the middle, and the end, and through the entire dispensation of God, and that well-grounded system which tends to man\'s salvation, namely, our faith; which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also. For this gift of God has been entrusted to the Church, as breath was to the first created man, for this purpose, that all the members receiving it may be vivified; and the means of communion with Christ has been distributed throughout it, that is, the Holy Spirit, the earnest of incorruption, the means of confirming our faith, and the ladder of ascent to God. "For in the Church," it is said, "God hath set apostles, prophets, teachers," and all the other means through which the Spirit works; of which all those are not partakers who do not join themselves to the Church, but defraud themselves of life through their perverse opinions and infamous behaviour. For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth. Those, therefore, who do not partake of Him, are neither nourished into life from the mother\'s breasts, nor do they enjoy that most limpid fountain which issues from the body of Christ; but they dig for themselves broken cisterns out of earthly trenches, and drink putrid water out of the mire, fleeing from the faith of the Church lest they be convicted; and rejecting the Spirit, that they may not be instructed.
5.17.1. Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become "the Mediator between God and men;" propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts;" since indeed He is our Father, whose debtors we were, having transgressed His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to any one? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, "heard the voice of the LORD God." Rightly then does His Word say to man, "Thy sins are forgiven thee;" He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if indeed we had disobeyed the command of any other, while it was a different being who said, "Thy sins are forgiven thee;" such an one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who snatches away the goods of another? And in what way can sins be truly remitted, unless that He against whom we have sinned has Himself granted remission "through the bowels of mercy of our God," in which "He has visited us" through His Son?''. None
|31. Tertullian, On Baptism, 4, 6-7 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Devil • Satan (devil); at baptism, double renunciation of • Satan (devil); pomp of
Found in books: Poorthuis Schwartz and Turner (2009) 116; Sider (2001) 121
|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 8:2|
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. '
6. Not that in the waters we obtain the Holy Spirit; but in the water, under (the witness of) the angel, we are cleansed, and prepared for the Holy Spirit. In this case also a type has preceded; for thus was John beforehand the Lord's forerunner, preparing His ways. Luke 1:7
6 Thus, too, does the angel, the witness of baptism, make the paths straight for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains. For if in the mouth of three witnesses every word shall stand: - while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties of our salvation too - how much more does the number of the divine names suffice for the assurance of our hope likewise! Moreover, after the pledging both of the attestation of faith and the promise of salvation under three witnesses, there is added, of necessity, mention of the Church; inasmuch as, wherever there are three, (that is, the Father, the Son, and the Holy Spirit,) there is the Church, which is a body of three. " '7. After this, when we have issued from the font, we are thoroughly anointed with a blessed unction, - (a practice derived) from the old discipline, wherein on entering the priesthood, men were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses. Whence Aaron is called Christ, from the chrism, which is the unction; which, when made spiritual, furnished an appropriate name to the Lord, because He was anointed with the Spirit by God the Father; as written in the Acts: For truly they were gathered together in this city against Your Holy Son whom You have anointed. Thus, too, in our case, the unction runs carnally, (i.e. on the body,) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins. ". None
|32. Tertullian, On Idolatry, 10, 18 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Devils • Satan (devil); has filled the world • Satan (devil); identified with Erichthonius • Satan (devil); pomp of
Found in books: Binder (2012) 97; Sider (2001) 88, 93
|10. Moreover, we must inquire likewise touching schoolmasters; nor only of them, but also all other professors of literature. Nay, on the contrary, we must not doubt that they are in affinity with manifold idolatry: first, in that it is necessary for them to preach the gods of the nations, to express their names, genealogies, honourable distinctions, all and singular; and further, to observe the solemnities and festivals of the same, as of them by whose means they compute their revenues. What schoolmaster, without a table of the seven idols, will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said to eat of that which is sacrificed to idols nominally (not being dedicated to any particular idol), he is shunned as an idolater. What less of defilement does he recur on that ground, than a business brings which, both nominally and virtually, is consecrated publicly to an idol? The Minervalia are as much Minerva's, as the Saturnalia Saturn's; Saturn's, which must necessarily be celebrated even by little slaves at the time of the Saturnalia. New-year's gifts likewise must be caught at, and the Septimontium kept; and all the presents of Midwinter and the feast of Dear Kinsmanship must be exacted; the schools must be wreathed with flowers; the flamens' wives and the diles sacrifice; the school is honoured on the appointed holy-days. The same thing takes place on an idol's birthday; every pomp of the devil is frequented. Who will think that these things are befitting to a Christian master, unless it be he who shall think them suitable likewise to one who is not a master? We know it may be said, If teaching literature is not lawful to God's servants, neither will learning be likewise; and, How could one be trained unto ordinary human intelligence, or unto any sense or action whatever, since literature is the means of training for all life? How do we repudiate secular studies, without which divine studies cannot be pursued? Let us see, then, the necessity of literary erudition; let us reflect that partly it cannot be admitted, partly cannot be avoided. Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teach literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name; whereas the Law, as we have said, prohibits the names of gods to be pronounced, and this name to be conferred on vanity. Hence the devil gets men's early faith built up from the beginnings of their erudition. Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behooves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities. "|
18. But we must now treat of the garb only and apparatus of office. There is a dress proper to every one, as well for daily use as for office and dignity. That famous purple, therefore, and the gold as an ornament of the neck, were, among the Egyptians and Babylonians, ensigns of dignity, in the same way as bordered, or striped, or palm-embroidered togas, and the golden wreaths of provincial priests, are now; but not on the same terms. For they used only to be conferred, under the name of honour, on such as deserved the familiar friendship of kings (whence, too, such used to be styled the purpled-men of kings, just as among us, some, from their white toga, are called candidates ); but not on the understanding that that garb should be tied to priesthoods also, or to any idol-ceremonies. For if that were the case, of course men of such holiness and constancy would instantly have refused the defiled dresses; and it would instantly have appeared that Daniel had been no zealous slave to idols, nor worshipped Bel, nor the dragon, which long after did appear. That purple, therefore, was simple, and used not at that time to be a mark of dignity among the barbarians, but of nobility. For as both Joseph, who had been a slave, and Daniel, who through captivity had changed his state, attained the freedom of the states of Babylon and Egypt through the dress of barbaric nobility; so among us believers also, if need so be, the bordered toga will be proper to be conceded to boys, and the stole to girls, as ensigns of birth, not of power; of race, not of office; of rank, not of superstition. But the purple, or the other ensigns of dignities and powers, dedicated from the beginning to idolatry engrafted on the dignity and the powers, carry the spot of their own profanation; since, moreover, bordered and striped togas, and broad-barred ones, are put even on idols themselves; and fasces also, and rods, are borne before them; and deservedly, for demons are the magistrates of this world: they bear the fasces and the purples, the ensigns of one college. What end, then, will you advance if you use the garb indeed, but administer not the functions of it? In things unclean, none can appear clean. If you put on a tunic defiled in itself, it perhaps may not be defiled through you; but you, through it, will be unable to be clean. Now by this time, you who argue about Joseph and Daniel, know that things old and new, rude and polished, begun and developed, slavish and free, are not always comparable. For they, even by their circumstances, were slaves; but you, the slave of none, in so far as you are the slave of Christ alone, who has freed you likewise from the captivity of the world, will incur the duty of acting after your Lord's pattern. That Lord walked in humility and obscurity, with no definite home: for the Son of man, said He, has not where to lay His head; unadorned in dress, for else He had not said, Behold, they who are clad in soft raiment are in kings' houses: in short, inglorious in countece and aspect, just as Isaiah withal had fore-announced. Isaiah 53:2 If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, John 6:15 He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power. For if they were to be used, who would rather have used them than the Son of God? What kind and what number of fasces would escort Him? What kind of purple would bloom from His shoulders? What kind of gold would beam from His head, had He not judged the glory of the world to be alien both to Himself and to His? Therefore what He was unwilling to accept, He has rejected; what He rejected, He has condemned; what He condemned, He has counted as part of the devil's pomp. For He would not have condemned things, except such as were not His; but things which are not God's, can be no other's but the devil's. If you have forsworn the devil's pomp, know that whatever there you touch is idolatry. Let even this fact help to remind you that all the powers and dignities of this world are not only alien to, but enemies of, God; that through them punishments have been determined against God's servants; through them, too, penalties prepared for the impious are ignored. But both your birth and your substance are troublesome to you in resisting idolatry. For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens. " "". None
|33. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • devil • martyrdom; as warfare with the devil
Found in books: Maier and Waldner (2022) 205; Sider (2001) 146
|34. Eusebius of Caesarea, Ecclesiastical History, 4.29.4-4.29.5 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Devil • Serpent, devil/in paradise • devil • devil, son of the chief archon • identified with Christ, devil
Found in books: Rasimus (2009) 88; Williams (2009) 373, 375
|4.29.4. But a little later a certain man named Severus put new strength into the aforesaid heresy, and thus brought it about that those who took their origin from it were called, after him, Severians. 4.29.5. They, indeed, use the Law and Prophets and Gospels, but interpret in their own way the utterances of the Sacred Scriptures. And they abuse Paul the apostle and reject his epistles, and do not accept even the Acts of the Apostles.''. None|
|35. Origen, Against Celsus, 6.24-6.35 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Creator archons, devil • Devil • Fall, of the devil/angels • Michael, devil • Serpent, devil/in paradise • devil, deceived Adam/Eve • identified with Christ, devil
Found in books: Rasimus (2009) 3, 17, 19, 53, 55, 68, 69, 75, 96, 98, 105, 106, 110, 111, 112, 113, 122, 206, 222, 226, 227; Williams (2009) 261
|6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. ' "6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. " '6.26. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. ' "6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. " '6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. ' "6.34. After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: They continue to heap together one thing after another - discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means of the 'tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep? In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words. " "6.35. It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of circles upon circles, (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: The wind goes in a circle of circles, and returns again upon its circles. The expression, too, effluents of an earthly church and of circumcision, was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years' issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions - Greek, Barbarian, and Heretical - having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The living soul, again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic creator of the world; or perhaps, in contradistinction to a dead soul, the living soul is termed by some, not inelegantly, the soul of him who is saved. I know nothing, however, of a heaven which is said to be slain, or of an earth slaughtered by the sword, or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain. "'. None|
|36. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Devil • Devil, the (see also Satan) • Devil, Ἐκβάλλω • Fall, of the devil/angels • Michael, devil • Serpent, devil/in paradise
Found in books: Graham (2022) 52; Iricinschi et al. (2013) 31; Rasimus (2009) 115, 232
|37. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Creator archons, devil • Devil • Devil, the (see also Satan) • Devil, Ἐκβάλλω • Fall, of the devil/angels • Serpent, devil/in paradise • devil • devil, deceived Adam/Eve • identified with Christ, devil
Found in books: Graham (2022) 53, 112; Iricinschi et al. (2013) 31; Rasimus (2009) 70, 117, 145, 205, 220, 232; Williams (2009) 263
|38. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Devil • Devil, Ἐκβάλλω • Serpent, devil/in paradise
Found in books: Graham (2022) 52; Linjamaa (2019) 152; Rasimus (2009) 92
|39. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Creator archons, devil • Devil • devil
Found in books: Rasimus (2009) 191; Williams (2009) 276
|40. Augustine, The City of God, 9.18, 9.21, 10.10, 11.1, 11.11, 11.13-11.15, 11.17, 11.19-11.20, 14.1, 21.24 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Devil • Satan (devil); corruptor • Satan (devil); leader of corrupted angels • Satan (devil); the name • devil • devil, nature of • devil, the, as angel of light • devil, the, as head of earthly city • devil, the, fall as instantaneous • devil, the, fall of • devil, the, foreknowledge of fall • pride, of devil
Found in books: Karfíková (2012) 268, 277; Marmodoro and Prince (2015) 229, 230; Rohmann (2016) 141; Sider (2001) 46; Wiebe (2021) 60, 62, 63, 73, 74, 75, 124, 128, 157
|9.18. As to the demons, these false and deceitful mediators, who, though their uncleanness of spirit frequently reveals their misery and malignity, yet, by virtue of the levity of their aerial bodies and the nature of the places they inhabit, do contrive to turn us aside and hinder our spiritual progress; they do not help us towards God, but rather prevent us from reaching Him. Since even in the bodily way, which is erroneous and misleading, and in which righteousness does not walk - for we must rise to God not by bodily ascent, but by incorporeal or spiritual conformity to Him - in this bodily way, I say, which the friends of the demons arrange according to the weight of the various elements, the aerial demons being set between the ethereal gods and earthy men, they imagine the gods to have this privilege, that by this local interval they are preserved from the pollution of human contact. Thus they believe that the demons are contaminated by men rather than men cleansed by the demons, and that the gods themselves should be polluted unless their local superiority preserved them. Who is so wretched a creature as to expect purification by a way in which men are contaminating, demons contaminated, and gods contaminable? Who would not rather choose that way whereby we escape the contamination of the demons, and are cleansed from pollution by the incontaminable God, so as to be associated with the uncontaminated angels? |
9.21. The devils themselves knew this manifestation of God so well, that they said to the Lord though clothed with the infirmity of flesh, What have we to do with You, Jesus of Nazareth? Have You come to destroy us before the time? Mark 1:24 From these words, it is clear that they had great knowledge, and no charity. They feared His power to punish, and did not love His righteousness. He made known to them so much as He pleased, and He was pleased to make known so much as was needful. But He made Himself known not as to the holy angels, who know Him as the Word of God, and rejoice in His eternity, which they partake, but as was requisite to strike with terror the beings from whose tyranny He was going to free those who were predestined to His kingdom and the glory of it, eternally true and truly eternal. He made Himself known, therefore, to the demons, not by that which is life eternal, and the unchangeable light which illumines the pious, whose souls are cleansed by the faith that is in Him, but by some temporal effects of His power, and evidences of His mysterious presence, which were more easily discerned by the angelic senses even of wicked spirits than by human infirmity. But when He judged it advisable gradually to suppress these signs, and to retire into deeper obscurity, the prince of the demons doubted whether He were the Christ, and endeavored to ascertain this by tempting Him, in so far as He permitted Himself to be tempted, that He might adapt the manhood He wore to be an example for our imitation. But after that temptation, when, as Scripture says, He was ministered to Matthew 4:3-11 by the angels who are good and holy, and therefore objects of terror to the impure spirits, He revealed more and more distinctly to the demons how great He was, so that, even though the infirmity of His flesh might seem contemptible, none dared to resist His authority.
10.10. But here we have another and a much more learned Platonist than Apuleius, Porphyry, to wit, asserting that, by I know not what theurgy, even the gods themselves are subjected to passions and perturbations; for by adjurations they were so bound and terrified that they could not confer purity of soul - were so terrified by him who imposed on them a wicked command, that they could not by the same theurgy be freed from that terror, and fulfill the righteous behest of him who prayed to them, or do the good he sought. Who does not see that all these things are fictions of deceiving demons, unless he be a wretched slave of theirs, and an alien from the grace of the true Liberator? For if the Chald an had been dealing with good gods, certainly a well-disposed man, who sought to purify his own soul, would have had more influence with them than an evil-disposed man seeking to hinder him. Or, if the gods were just, and considered the man unworthy of the purification he sought, at all events they should not have been terrified by an envious person, nor hindered, as Porphyry avows, by the fear of a stronger deity, but should have simply denied the boon on their own free judgment. And it is surprising that that well-disposed Chald an, who desired to purify his soul by theurgical rites, found no superior deity who could either terrify the frightened gods still more, and force them to confer the boon, or compose their fears, and so enable them to do good without compulsion - even supposing that the good theurgist had no rites by which he himself might purge away the taint of fear from the gods whom he invoked for the purification of his own soul. And why is it that there is a god who has power to terrify the inferior gods, and none who has power to free them from fear? Is there found a god who listens to the envious man, and frightens the gods from doing good? And is there not found a god who listens to the well-disposed man, and removes the fear of the gods that they may do him good? O excellent theurgy! O admirable purification of the soul!- a theurgy in which the violence of an impure envy has more influence than the entreaty of purity and holiness. Rather let us abominate and avoid the deceit of such wicked spirits, and listen to sound doctrine. As to those who perform these filthy cleansings by sacrilegious rites, and see in their initiated state (as he further tells us, though we may question this vision) certain wonderfully lovely appearances of angels or gods, this is what the apostle refers to when he speaks of Satan transforming himself into an angel of light. 2 Corinthians 11:14 For these are the delusive appearances of that spirit who longs to entangle wretched souls in the deceptive worship of many and false gods, and to turn them aside from the true worship of the true God, by whom alone they are cleansed and healed, and who, as was said of Proteus, turns himself into all shapes, equally hurtful, whether he assaults us as an enemy, or assumes the disguise of a friend.
11.1. The city of God we speak of is the same to which testimony is borne by that Scripture, which excels all the writings of all nations by its divine authority, and has brought under its influence all kinds of minds, and this not by a casual intellectual movement, but obviously by an express providential arrangement. For there it is written, Glorious things are spoken of you, O city of God. And in another psalm we read, Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness, increasing the joy of the whole earth. And, a little after, in the same psalm, As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God. God has established it forever. And in another, There is a river the streams whereof shall make glad the city of our God, the holy place of the tabernacles of the Most High. God is in the midst of her, she shall not be moved. From these and similar testimonies, all of which it were tedious to cite, we have learned that there is a city of God, and its Founder has inspired us with a love which makes us covet its citizenship. To this Founder of the holy city the citizens of the earthly city prefer their own gods, not knowing that He is the God of gods, not of false, i.e., of impious and proud gods, who, being deprived of His unchangeable and freely communicated light, and so reduced to a kind of poverty-stricken power, eagerly grasp at their own private privileges, and seek divine honors from their deluded subjects; but of the pious and holy gods, who are better pleased to submit themselves to one, than to subject many to themselves, and who would rather worship God than be worshipped as God. But to the enemies of this city we have replied in the ten preceding books, according to our ability and the help afforded by our Lord and King. Now, recognizing what is expected of me, and not unmindful of my promise, and relying, too, on the same succor, I will endeavor to treat of the origin, and progress, and deserved destinies of the two cities (the earthly and the heavenly, to wit), which, as we said, are in this present world commingled, and as it were entangled together. And, first, I will explain how the foundations of these two cities were originally laid, in the difference that arose among the angels.
11.11. And since these things are so, those spirits whom we call angels were never at any time or in any way darkness, but, as soon as they were made, were made light; yet they were not so created in order that they might exist and live in any way whatever, but were enlightened that they might live wisely and blessedly. Some of them, having turned away from this light, have not won this wise and blessed life, which is certainly eternal, and accompanied with the sure confidence of its eternity; but they have still the life of reason, though darkened with folly, and this they cannot lose even if they would. But who can determine to what extent they were partakers of that wisdom before they fell? And how shall we say that they participated in it equally with those who through it are truly and fully blessed, resting in a true certainty of eternal felicity? For if they had equally participated in this true knowledge, then the evil angels would have remained eternally blessed equally with the good, because they were equally expectant of it. For, though a life be never so long, it cannot be truly called eternal if it is destined to have an end; for it is called life inasmuch as it is lived, but eternal because it has no end. Wherefore, although everything eternal is not therefore blessed (for hell-fire is eternal), yet if no life can be truly and perfectly blessed except it be eternal, the life of these angels was not blessed, for it was doomed to end, and therefore not eternal, whether they knew it or not. In the one case fear, in the other ignorance, prevented them from being blessed. And even if their ignorance was not so great as to breed in them a wholly false expectation, but left them wavering in uncertainty whether their good would be eternal or would some time terminate, this very doubt concerning so grand a destiny was incompatible with the plenitude of blessedness which we believe the holy angels enjoyed. For we do not so narrow and restrict the application of the term blessedness as to apply it to God only, though doubtless He is so truly blessed that greater blessedness cannot be; and, in comparison of His blessedness, what is that of the angels, though, according to their capacity, they be perfectly blessed?
11.13. From all this, it will readily occur to any one that the blessedness which an intelligent being desires as its legitimate object results from a combination of these two things, namely, that it uninterruptedly enjoy the unchangeable good, which is God; and that it be delivered from all dubiety, and know certainly that it shall eternally abide in the same enjoyment. That it is so with the angels of light we piously believe; but that the fallen angels, who by their own default lost that light, did not enjoy this blessedness even before they sinned, reason bids us conclude. Yet if their life was of any duration before they fell, we must allow them a blessedness of some kind, though not that which is accompanied with foresight. Or, if it seems hard to believe that, when the angels were created, some were created in ignorance either of their perseverance or their fall, while others were most certainly assured of the eternity of their felicity - if it is hard to believe that they were not all from the beginning on an equal footing, until these who are now evil did of their own will fall away from the light of goodness, certainly it is much harder to believe that the holy angels are now uncertain of their eternal blessedness, and do not know regarding themselves as much as we have been able to gather regarding them from the Holy Scriptures. For what Catholic Christian does not know that no new devil will ever arise among the good angels, as he knows that this present devil will never again return into the fellowship of the good? For the truth in the gospel promises to the saints and the faithful that they will be equal to the angels of God; and it is also promised them that they will go away into life eternal. Matthew 25:46 But if we are certain that we shall never lapse from eternal felicity, while they are not certain, then we shall not be their equals, but their superiors. But as the truth never deceives, and as we shall be their equals, they must be certain of their blessedness. And because the evil angels could not be certain of that, since their blessedness was destined to come to an end, it follows either that the angels were unequal, or that, if equal, the good angels were assured of the eternity of their blessedness after the perdition of the others; unless, possibly, some one may say that the words of the Lord about the devil He was a murderer from the beginning, and abode not in the truth, John 8:44 are to be understood as if he was not only a murderer from the beginning of the human race, when man, whom he could kill by his deceit, was made, but also that he did not abide in the truth from the time of his own creation, and was accordingly never blessed with the holy angels, but refused to submit to his Creator, and proudly exulted as if in a private lordship of his own, and was thus deceived and deceiving. For the dominion of the Almighty cannot be eluded; and he who will not piously submit himself to things as they are, proudly feigns, and mocks himself with a state of things that does not exist; so that what the blessed Apostle John says thus becomes intelligible: The devil sins from the beginning, 1 John 3:8 - that is, from the time he was created he refused righteousness, which none but a will piously subject to God can enjoy. Whoever adopts this opinion at least disagrees with those heretics the Manichees, and with any other pestilential sect that may suppose that the devil has derived from some adverse evil principle a nature proper to himself. These persons are so befooled by error, that, although they acknowledge with ourselves the authority of the gospels, they do not notice that the Lord did not say, The devil was naturally a stranger to the truth, but The devil abode not in the truth, by which He meant us to understand that he had fallen from the truth, in which, if he had abode, he would have become a partaker of it, and have remained in blessedness along with the holy angels. ' "
11.14. Moreover, as if we had been inquiring why the devil did not abide in the truth, our Lord subjoins the reason, saying, because the truth is not in him. Now, it would be in him had he abode in it. But the phraseology is unusual. For, as the words stand, He abode not in the truth, because the truth is not in him, it seems as if the truth's not being in him were the cause of his not abiding in it; whereas his not abiding in the truth is rather the cause of its not being in him. The same form of speech is found in the psalm: I have called upon You, for You have heard me, O God, where we should expect it to be said, You have heard me, O God, for I have called upon You. But when he had said, I have called, then, as if some one were seeking proof of this, he demonstrates the effectual earnestness of his prayer by the effect of God's hearing it; as if he had said, The proof that I have prayed is that You have heard me. " '
11.15. As for what John says about the devil, The devil sins from the beginning 1 John 3:8 they who suppose it is meant hereby that the devil was made with a sinful nature, misunderstand it; for if sin be natural, it is not sin at all. And how do they answer the prophetic proofs - either what Isaiah says when he represents the devil under the person of the king of Babylon, How are you fallen, O Lucifer, son of the morning! Isaiah 14:12 or what Ezekiel says, You have been in Eden, the garden of God; every precious stone was your covering, Ezekiel 28:13 where it is meant that he was some time without sin; for a little after it is still more explicitly said, You were perfect in your ways? And if these passages cannot well be otherwise interpreted, we must understand by this one also, He abode not in the truth, that he was once in the truth, but did not remain in it. And from this passage, The devil sins from the beginning, it is not to be supposed that he sinned from the beginning of his created existence, but from the beginning of his sin, when by his pride he had once commenced to sin. There is a passage, too, in the Book of Job, of which the devil is the subject: This is the beginning of the creation of God, which He made to be a sport to His angels, which agrees with the psalm, where it is said, There is that dragon which You have made to be a sport therein. But these passages are not to lead us to suppose that the devil was originally created to be the sport of the angels, but that he was doomed to this punishment after his sin. His beginning, then, is the handiwork of God; for there is no nature, even among the least, and lowest, and last of the beasts, which was not the work of Him from whom has proceeded all measure, all form, all order, without which nothing can be planned or conceived. How much more, then, is this angelic nature, which surpasses in dignity all else that He has made, the handiwork of the Most High! ' "
11.17. It is with reference to the nature, then, and not to the wickedness of the devil, that we are to understand these words, This is the beginning of God's handiwork; for, without doubt, wickedness can be a flaw or vice only where the nature previously was not vitiated. Vice, too, is so contrary to nature, that it cannot but damage it. And therefore departure from God would be no vice, unless in a nature whose property it was to abide with God. So that even the wicked will is a strong proof of the goodness of the nature. But God, as He is the supremely good Creator of good natures, so is He of evil wills the most just Ruler; so that, while they make an ill use of good natures, He makes a good use even of evil wills. Accordingly, He caused the devil (good by God's creation, wicked by his own will) to be cast down from his high position, and to become the mockery of His angels - that is, He caused his temptations to benefit those whom he wishes to injure by them. And because God, when He created him, was certainly not ignorant of his future malignity, and foresaw the good which He Himself would bring out of his evil, therefore says the psalm, This leviathan whom You have made to be a sport therein, that we may see that, even while God in His goodness created him good, He yet had already foreseen and arranged how He would make use of him when he became wicked. " '
11.19. Accordingly, though the obscurity of the divine word has certainly this advantage, that it causes many opinions about the truth to be started and discussed, each reader seeing some fresh meaning in it, yet, whatever is said to be meant by an obscure passage should be either confirmed by the testimony of obvious facts, or should be asserted in other and less ambiguous texts. This obscurity is beneficial, whether the sense of the author is at last reached after the discussion of many other interpretations, or whether, though that sense remain concealed, other truths are brought out by the discussion of the obscurity. To me it does not seem incongruous with the working of God, if we understand that the angels were created when that first light was made, and that a separation was made between the holy and the unclean angels, when, as is said, God divided the light from the darkness; and God called the light Day, and the darkness He called Night. For He alone could make this discrimination, who was able also before they fell, to foreknow that they would fall, and that, being deprived of the light of truth, they would abide in the darkness of pride. For, so far as regards the day and night, with which we are familiar, He commanded those luminaries of heaven that are obvious to our senses to divide between the light and the darkness. Let there be, He says, lights in the firmament of the heaven, to divide the day from the night; and shortly after He says, And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: the stars also. And God set them in the firmament of the heaven, to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness. Genesis 1:14-18 But between that light, which is the holy company of the angels spiritually radiant with the illumination of the truth, and that opposing darkness, which is the noisome foulness of the spiritual condition of those angels who are turned away from the light of righteousness, only He Himself could divide, from whom their wickedness (not of nature, but of will), while yet it was future, could not be hidden or uncertain. 11.20. Then, we must not pass from this passage of Scripture without noticing that when God said, Let there be light, and there was light, it was immediately added, And God saw the light that it was good. No such expression followed the statement that He separated the light from the darkness, and called the light Day and the darkness Night, lest the seal of His approval might seem to be set on such darkness, as well as on the light. For when the darkness was not subject of disapprobation, as when it was divided by the heavenly bodies from this light which our eyes discern, the statement that God saw that it was good is inserted, not before, but after the division is recorded. And God set them, so runs the passage, in the firmament of the heaven, to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. For He approved of both, because both were sinless. But where God said, Let there be light, and there was light; and God saw the light that it was good; and the narrative goes on, and God divided the light from the darkness! And God called the light Day, and the darkness He called Night, there was not in this place subjoined the statement, And God saw that it was good, lest both should be designated good, while one of them was evil, not by nature, but by its own fault. And therefore, in this case, the light alone received the approbation of the Creator, while the angelic darkness, though it had been ordained, was yet not approved.
14.1. We have already stated in the preceding books that God, desiring not only that the human race might be able by their similarity of nature to associate with one another, but also that they might be bound together in harmony and peace by the ties of relationship, was pleased to derive all men from one individual, and created man with such a nature that the members of the race should not have died, had not the two first (of whom the one was created out of nothing, and the other out of him) merited this by their disobedience; for by them so great a sin was committed, that by it the human nature was altered for the worse, and was transmitted also to their posterity, liable to sin and subject to death. And the kingdom of death so reigned over men, that the deserved penalty of sin would have hurled all headlong even into the second death, of which there is no end, had not the undeserved grace of God saved some therefrom. And thus it has come to pass, that though there are very many and great nations all over the earth, whose rites and customs, speech, arms, and dress, are distinguished by marked differences, yet there are no more than two kinds of human society, which we may justly call two cities, according to the language of our Scriptures. The one consists of those who wish to live after the flesh, the other of those who wish to live after the spirit; and when they severally achieve what they wish, they live in peace, each after their kind. ' "
21.24. And this reasoning is equally conclusive against those who, in their own interest, but under the guise of a greater tenderness of spirit, attempt to invalidate the words of God, and who assert that these words are true, not because men shall suffer those things which are threatened by God, but because they deserve to suffer them. For God, they say, will yield them to the prayers of His saints, who will then the more earnestly pray for their enemies, as they shall be more perfect in holiness, and whose prayers will be the more efficacious and the more worthy of God's ear, because now purged from all sin whatsoever. Why, then, if in that perfected holiness their prayers be so pure and all-availing, will they not use them in behalf of the angels for whom eternal fire is prepared, that God may mitigate His sentence and alter it, and extricate them from that fire? Or will there, perhaps, be some one hardy enough to affirm that even the holy angels will make common cause with holy men (then become the equals of God's angels), and will intercede for the guilty, both men and angels, that mercy may spare them the punishment which truth has pronounced them to deserve? But this has been asserted by no one sound in the faith; nor will be. Otherwise there is no reason why the Church should not even now pray for the devil and his angels, since God her Master has ordered her to pray for her enemies. The reason, then, which prevents the Church from now praying for the wicked angels, whom she knows to be her enemies, is the identical reason which shall prevent her, however perfected in holiness, from praying at the last judgment for those men who are to be punished in eternal fire. At present she prays for her enemies among men, because they have yet opportunity for fruitful repentance. For what does she especially beg for them but that God would grant them repentance, as the apostle says, that they may return to soberness out of the snare of the devil, by whom they are held captive according to his will? 2 Timothy 2:25-26 But if the Church were certified who those are, who, though they are still abiding in this life, are yet predestinated to go with the devil into eternal fire, then for them she could no more pray than for him. But since she has this certainty regarding no man, she prays for all her enemies who yet live in this world; and yet she is not heard in behalf of all. But she is heard in the case of those only who, though they oppose the Church, are yet predestinated to become her sons through her intercession. But if any retain an impenitent heart until death, and are not converted from enemies into sons, does the Church continue to pray for them, for the spirits, i.e., of such persons deceased? And why does she cease to pray for them, unless because the man who was not translated into Christ's kingdom while he was in the body, is now judged to be of Satan's following? It is then, I say, the same reason which prevents the Church at any time from praying for the wicked angels, which prevents her from praying hereafter for those men who are to be punished in eternal fire; and this also is the reason why, though she prays even for the wicked so long as they live, she yet does not even in this world pray for the unbelieving and godless who are dead. For some of the dead, indeed, the prayer of the Church or of pious individuals is heard; but it is for those who, having been regenerated in Christ, did not spend their life so wickedly that they can be judged unworthy of such compassion, nor so well that they can be considered to have no need of it. As also, after the resurrection, there will be some of the dead to whom, after they have endured the pains proper to the spirits of the dead, mercy shall be accorded, and acquittal from the punishment of the eternal fire. For were there not some whose sins, though not remitted in this life, shall be remitted in that which is to come, it could not be truly said, They shall not be forgiven, neither in this world, neither in that which is to come. Matthew 12:32 But when the Judge of quick and dead has said, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, and to those on the other side, Depart from me, you cursed, into the eternal fire, which is prepared for the devil and his angels, and These shall go away into eternal punishment, but the righteous into eternal life, it were excessively presumptuous to say that the punishment of any of those whom God has said shall go away into eternal punishment shall not be eternal, and so bring either despair or doubt upon the corresponding promise of life eternal. Let no man then so understand the words of the Psalmist, Shall God forget to be gracious? Shall He shut up in His anger His tender mercies as if the sentence of God were true of good men, false of bad men, or true of good men and wicked angels, but false of bad men. For the Psalmist's words refer to the vessels of mercy and the children of the promise, of whom the prophet himself was one; for when he had said, Shall God forget to be gracious? Shall He shut up in His anger His tender mercies? and then immediately subjoins, And I said, Now I begin: this is the change wrought by the right hand of the Most High, he manifestly explained what he meant by the words, Shall he shut up in His anger His tender mercies? For God's anger is this mortal life, in which man is made like to vanity, and his days pass as a shadow. Yet in this anger God does not forget to be gracious, causing His sun to shine and His rain to descend on the just and the unjust; Matthew 5:45 and thus He does not in His anger cut short His tender mercies, and especially in what the Psalmist speaks of in the words, Now I begin: this change is from the right hand of the Most High; for He changes for the better the vessels of mercy, even while they are still in this most wretched life, which is God's anger, and even while His anger is manifesting itself in this miserable corruption; for in His anger He does not shut up His tender mercies. And since the truth of this divine canticle is quite satisfied by this application of it, there is no need to give it a reference to that place in which those who do not belong to the city of God are punished in eternal fire. But if any persist in extending its application to the torments of the wicked, let them at least understand it so that the anger of God, which has threatened the wicked with eternal punishment, shall abide, but shall be mixed with mercy to the extent of alleviating the torments which might justly be inflicted; so that the wicked shall neither wholly escape, nor only for a time endure these threatened pains, but that they shall be less severe and more endurable than they deserve. Thus the anger of God shall continue, and at the same time He will not in this anger shut up His tender mercies. But even this hypothesis I am not to be supposed to affirm because I do not positively oppose it. As for those who find an empty threat rather than a truth in such passages as these: Depart from me, you cursed, into everlasting fire; and These shall go away into eternal punishment; Matthew 25:41, 46 and They shall be tormented for ever and ever; Revelation 20:10 and Their worm shall not die, and their fire shall not be quenched, Isaiah 66:24 - such persons, I say, are most emphatically and abundantly refuted, not by me so much as by the divine Scripture itself. For the men of Nineveh repented in this life, and therefore their repentance was fruitful, inasmuch as they sowed in that field which the Lord meant to be sown in tears that it might afterwards be reaped in joy. And yet who will deny that God's prediction was fulfilled in their case, if at least he observes that God destroys sinners not only in anger but also in compassion? For sinners are destroyed in two ways - either, like the Sodomites, the men themselves are punished for their sins, or, like the Ninevites, the men's sins are destroyed by repentance. God's prediction, therefore, was fulfilled - the wicked Nineveh was overthrown, and a good Nineveh built up. For its walls and houses remained standing; the city was overthrown in its depraved manners. And thus, though the prophet was provoked that the destruction which the inhabitants dreaded, because of his prediction, did not take place, yet that which God's foreknowledge had predicted did take place, for He who foretold the destruction knew how it should be fulfilled in a less calamitous sense. But that these perversely compassionate persons may see what is the purport of these words, How great is the abundance of Your sweetness, Lord, which You have hidden for them that fear You, let them read what follows: And You have perfected it for them that hope in You. For what means, You have hidden it for them that fear You, You have perfected it for them that hope in You, unless this, that to those who through fear of punishment seek to establish their own righteousness by the law, the righteousness of God is not sweet, because they are ignorant of it? They have not tasted it. For they hope in themselves, not in Him; and therefore God's abundant sweetness is hidden from them. They fear God, indeed, but it is with that servile fear which is not in love; for perfect love casts out fear. 1 John 4:18 Therefore to them that hope in Him He perfects His sweetness, inspiring them with His own love, so that with a holy fear, which love does not cast out, but which endures for ever, they may, when they glory, glory in the Lord. For the righteousness of God is Christ, who is of God made unto us, as the apostle says, wisdom, and righteousness, and sanctification, and redemption: as it is written, He that glories, let him glory in the Lord. 1 Corinthians 1:30-31 This righteousness of God, which is the gift of grace without merits, is not known by those who go about to establish their own righteousness, and are therefore not subject to the righteousness of God, which is Christ. Romans 10:3 But it is in this righteousness that we find the great abundance of God's sweetness, of which the psalm says, Taste and see how sweet the Lord is. And this we rather taste than partake of to satiety in this our pilgrimage. We hunger and thirst for it now, that hereafter we may be satisfied with it when we see Him as He is, and that is fulfilled which is written, I shall be satisfied when Your glory shall be manifested. It is thus that Christ perfects the great abundance of His sweetness to them that hope in Him. But if God conceals His sweetness from them that fear Him in the sense that these our objectors fancy, so that men's ignorance of His purpose of mercy towards the wicked may lead them to fear Him and live better, and so that there may be prayer made for those who are not living as they ought, how then does He perfect His sweetness to them that hope in Him, since, if their dreams be true, it is this very sweetness which will prevent Him from punishing those who do not hope in Him? Let us then seek that sweetness of His, which He perfects to them that hope in Him, not that which He is supposed to perfect to those who despise and blaspheme Him; for in vain, after this life, does a man seek for what he has neglected to provide while in this life. Then, as to that saying of the apostle, For God has concluded all in unbelief, that He may have mercy upon all, Romans 11:32 it does not mean that He will condemn no one; but the foregoing context shows what is meant. The apostle composed the epistle for the Gentiles who were already believers; and when he was speaking to them of the Jews who were yet to believe, he says, For as you in times past believed not God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy. Then he added the words in question with which these persons beguile themselves: For God concluded all in unbelief, that He might have mercy upon all. All whom, if not all those of whom he was speaking, just as if he had said, Both you and them? God then concluded all those in unbelief, both Jews and Gentiles, whom He foreknew and predestinated to be conformed to the image of His Son, in order that they might be confounded by the bitterness of unbelief, and might repent and believingly turn to the sweetness of God's mercy, and might take up that exclamation of the psalm, How great is the abundance of Your sweetness, O Lord, which You have hidden for them that fear You, but have perfected to them that hope, not in themselves, but in You. He has mercy, then, on all the vessels of mercy. And what means all? Both those of the Gentiles and those of the Jews whom He predestinated, called, justified, glorified: none of these will be condemned by Him; but we cannot say none of all men whatever. "'. None
|41. None, None, nan (4th cent. CE - 3rd cent. CE)
Tagged with subjects: • devil
Found in books: Mcglothlin (2018) 228; Ramelli (2013) 271
|42. None, None, nan
Tagged with subjects: • Devil • devil
Found in books: Bremmer (2017) 369; Novenson (2020) 225
|43. None, None, nan
Tagged with subjects: • devil
Found in books: Maier and Waldner (2022) 144; Novenson (2020) 225
|44. None, None, nan
Tagged with subjects: • Creator archons, devil • atonement, as defeat of the devil
Found in books: Rasimus (2009) 205
|45. None, None, nan
Tagged with subjects: • Serpent, devil/in paradise • devil
Found in books: Rasimus (2009) 239; Williams (2009) 271
|46. None, None, nan
Tagged with subjects: • Creator archons, devil • Devil • Serpent, devil/in paradise • devil • devil, deceived Adam/Eve • identified with Christ, devil
Found in books: Rasimus (2009) 21, 25, 73, 77, 78, 97, 191, 212, 230, 231, 240; Williams (2009) 84, 261, 263, 271, 276
|47. None, None, nan
Tagged with subjects: • Acta martyrum, Devil • Devil • Devil, black • devil • devil Latin martyr acts • devil, Satan • devil, battle with
Found in books: Bremmer (2017) 361, 382; Kitzler (2015) 10, 46, 88, 103; Lieu (2004) 173; Moss (2010) 98; Moss (2012) 137; Novenson (2020) 225; Poorthuis and Schwartz (2014) 177