1. Septuagint, Tobit, 3.7-3.9, 6.1-6.6, 6.9, 6.13, 6.18, 8.1-8.3 (10th cent. BCE - 2nd cent. BCE)
| 3.7. On the same day, at Ecbatana in Media, it also happened that Sarah, the daughter of Raguel, was reproached by her fathers maids 3.8. because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them. 3.9. Why do you beat us? If they are dead, go with them! May we never see a son or daughter of yours! 6.2. Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man; 6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish? 6.9. When they approached Ecbatana 6.13. Then the young man said to the angel, "Brother Azarias, I have heard that the girl has been given to seven husbands and that each died in the bridal chamber. 8.1. When they had finished eating, they escorted Tobias in to her. 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. |
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2. Hebrew Bible, Deuteronomy, 18.10-18.11 (9th cent. BCE - 3rd cent. BCE)
| 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ | 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." |
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3. Hebrew Bible, Exodus, 7.8-7.15, 22.17 (9th cent. BCE - 3rd cent. BCE)
| 7.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 7.9. כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃ 7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.12. וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃ 7.13. וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 7.14. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כָּבֵד לֵב פַּרְעֹה מֵאֵן לְשַׁלַּח הָעָם׃ 7.15. לֵךְ אֶל־פַּרְעֹה בַּבֹּקֶר הִנֵּה יֹצֵא הַמַּיְמָה וְנִצַּבְתָּ לִקְרָאתוֹ עַל־שְׂפַת הַיְאֹר וְהַמַּטֶּה אֲשֶׁר־נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶךָ׃ 22.17. מְכַשֵּׁפָה לֹא תְחַיֶּה׃ | 7.8. And the LORD spoke unto Moses and unto Aaron, saying:" 7.9. ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’" 7.10. And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent." 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts." 7.12. For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods." 7.13. And Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken." 7.14. And the LORD said unto Moses: ‘Pharaoh’s heart is stubborn, he refuseth to let the people go." 7.15. Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink to meet him; and the rod which was turned to a serpent shalt thou take in thy hand." 22.17. Thou shalt not suffer a sorceress to live." |
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4. Hebrew Bible, Genesis, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE)
| 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׃ | 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." |
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5. Hebrew Bible, 1 Kings, 3 (8th cent. BCE - 5th cent. BCE)
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6. Hebrew Bible, 1 Samuel, 16.23 (8th cent. BCE - 5th cent. BCE)
| 16.23. וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃ | 16.23. And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him." |
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7. Herodotus, Histories, 1.30 (5th cent. BCE - 5th cent. BCE)
| 1.30. So for that reason, and to see the world, Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there, Croesus entertained him in the palace, and on the third or fourth day Croesus told his attendants to show Solon around his treasures, and they pointed out all those things that were great and blest. ,After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” ,Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” ,Croesus was amazed at what he had said and replied sharply, “In what way do you judge Tellus to be the most fortunate?” Solon said, “Tellus was from a prosperous city, and his children were good and noble. He saw children born to them all, and all of these survived. His life was prosperous by our standards, and his death was most glorious: ,when the Athenians were fighting their neighbors in Eleusis, he came to help, routed the enemy, and died very finely. The Athenians buried him at public expense on the spot where he fell and gave him much honor.” |
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8. Septuagint, Tobit, 3.7-3.9, 6.1-6.6, 6.9, 6.13, 6.18, 8.1-8.3 (4th cent. BCE - 2nd cent. BCE)
| 3.7. On the same day, at Ecbatana in Media, it also happened that Sarah, the daughter of Raguel, was reproached by her fathers maids 3.8. because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them. 3.9. Why do you beat us? If they are dead, go with them! May we never see a son or daughter of yours! 6.1. Now as they proceeded on their way they came at evening to the Tigris river and camped there. 6.2. Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man; 6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish? 6.9. When they approached Ecbatana 6.13. Then the young man said to the angel, "Brother Azarias, I have heard that the girl has been given to seven husbands and that each died in the bridal chamber. 8.1. When they had finished eating, they escorted Tobias in to her. 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. |
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9. Anon., Testament of Solomon, 3.5-3.6, 6.8 (2nd cent. BCE - 2nd cent. CE)
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10. Septuagint, Wisdom of Solomon, 7.15-7.22, 10.7 (2nd cent. BCE - 1st cent. BCE)
| 7.15. May God grant that I speak with judgment and have thought worthy of what I have received,for he is the guide even of wisdom and the corrector of the wise. 7.16. For both we and our words are in his hand,as are all understanding and skill in crafts. 7.17. For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 7.18. the beginning and end and middle of times,the alternations of the solstices and the changes of the seasons 7.19. the cycles of the year and the constellations of the stars 7.20. the natures of animals and the tempers of wild beasts,the powers of spirits and the reasonings of men,the varieties of plants and the virtues of roots; 7.21. I learned both what is secret and what is manifest 7.22. for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible 10.7. Evidence of their wickedness still remains:a continually smoking wasteland,plants bearing fruit that does not ripen,and a pillar of salt standing as a monument to an unbelieving soul. |
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11. Philo of Alexandria, On The Life of Moses, 2.56 (1st cent. BCE - 1st cent. CE)
| 2.56. Therefore on this occasion, as the holy scriptures tell us, thunderbolts fell from heaven, and burnt up those wicked men and their cities; and even to this day there are seen in Syria monuments of the unprecedented destruction that fell upon them, in the ruins, and ashes, and sulphur, and smoke, and dusky flame which still is sent up from the ground as of a fire smouldering beneath; |
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12. Josephus Flavius, Jewish Antiquities, 1.203, 6.168, 8.42-8.45, 8.47-8.49, 20.141-20.144 (1st cent. CE - 1st cent. CE)
| 1.203. God then cast a thunderbolt upon the city, and set it on fire, with its inhabitants; and laid waste the country with the like burning, as I formerly said when I wrote the Jewish War. But Lot’s wife continually turning back to view the city as she went from it, and being too nicely inquisitive what would become of it, although God had forbidden her so to do, was changed into a pillar of salt; for I have seen it, and it remains at this day. 6.168. So Jesse sent his son, and gave him presents to carry to Saul. And when he was come, Saul was pleased with him, and made him his armor-bearer, and had him in very great esteem; for he charmed his passion, and was the only physician against the trouble he had from the demons, whensoever it was that it came upon him, and this by reciting of hymns, and playing upon the harp, and bringing Saul to his right mind again. 8.42. 5. Now the sagacity and wisdom which God had bestowed on Solomon was so great, that he exceeded the ancients; insomuch that he was no way inferior to the Egyptians, who are said to have been beyond all men in understanding; nay, indeed, it is evident that their sagacity was very much inferior to that of the king’s. 8.42. Accordingly Ahab appears to have been deceived thereby, till he disbelieved those that foretold his defeat; but, by giving credit to such as foretold what was grateful to him, was slain; and his son Ahaziah succeeded him. 8.43. He also excelled and distinguished himself in wisdom above those who were most eminent among the Hebrews at that time for shrewdness; those I mean were Ethan, and Heman, and Chalcol, and Darda, the sons of Mahol. 8.44. He also composed books of odes and songs a thousand and five, of parables and similitudes three thousand; for he spake a parable upon every sort of tree, from the hyssop to the cedar; and in like manner also about beasts, about all sorts of living creatures, whether upon the earth, or in the seas, or in the air; for he was not unacquainted with any of their natures, nor omitted inquiries about them, but described them all like a philosopher, and demonstrated his exquisite knowledge of their several properties. 8.45. God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. 8.48. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; 8.49. and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters. 20.141. 2. But for the marriage of Drusilla with Azizus, it was in no long time afterward dissolved upon the following occasion: 20.142. While Felix was procurator of Judea, he saw this Drusilla, and fell in love with her; for she did indeed exceed all other women in beauty; and he sent to her a person whose name was Simon one of his friends; a Jew he was, and by birth a Cypriot, and one who pretended to be a magician, and endeavored to persuade her to forsake her present husband, and marry him; and promised, that if she would not refuse him, he would make her a happy woman. 20.143. Accordingly she acted ill, and because she was desirous to avoid her sister Bernice’s envy, for she was very ill treated by her on account of her beauty, was prevailed upon to transgress the laws of her forefathers, and to marry Felix; and when he had had a son by her, he named him Agrippa. 20.144. But after what manner that young man, with his wife, perished at the conflagration of the mountain Vesuvius, in the days of Titus Caesar, shall be related hereafter. |
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13. Josephus Flavius, Jewish War, 4.469, 4.483-4.485, 7.178, 7.180-7.185 (1st cent. CE - 1st cent. CE)
| 4.469. This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort. 4.483. The country of Sodom borders upon it. It was of old a most happy land, both for the fruits it bore and the riches of its cities, although it be now all burnt up. 4.484. It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of that Divine fire, and the traces [or shadows] of the five cities are still to be seen, as well as the ashes growing in their fruits; which fruits have a color as if they were fit to be eaten, but if you pluck them with your hands, they dissolve into smoke and ashes. 4.485. And thus what is related of this land of Sodom hath these marks of credibility which our very sight affords us. 7.178. 3. Now within this place there grew a sort of rue that deserves our wonder on account of its largeness, for it was no way inferior to any fig tree whatsoever, either in height or in thickness; 7.181. its color is like to that of flame, and towards the evenings it sends out a certain ray like lightning. It is not easily taken by such as would do it, but recedes from their hands, nor will yield itself to be taken quietly, until either the urine of a woman, or her menstrual blood, be poured upon it; 7.182. nay, even then it is certain death to those that touch it, unless anyone take and hang the root itself down from his hand, and so carry it away. 7.183. It may also be taken another way, without danger, which is this: they dig a trench quite round about it, till the hidden part of the root be very small 7.184. they then tie a dog to it, and when the dog tries hard to follow him that tied him, this root is easily plucked up, but the dog dies immediately, as if it were instead of the man that would take the plant away; nor after this need anyone be afraid of taking it into their hands. 7.185. Yet, after all this pains in getting, it is only valuable on account of one virtue it hath, that if it be only brought to sick persons, it quickly drives away those called demons, which are no other than the spirits of the wicked, that enter into men that are alive and kill them, unless they can obtain some help against them. |
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14. Mishnah, Middot, 2.2 (1st cent. CE - 3rd cent. CE)
| 2.2. All who entered the Temple Mount entered by the right and went round [to the right] and went out by the left, save for one to whom something had happened, who entered and went round to the left. [He was asked]: “Why do you go round to the left?” [If he answered] “Because I am a mourner,” [they said to him], “May He who dwells in this house comfort you.” [If he answered] “Because I am excommunicated” [they said]: “May He who dwells in this house inspire them to draw you near again,” the words of Rabbi Meir. Rabbi Yose to him: you make it seem as if they treated him unjustly. Rather [they should say]: “May He who dwells in this house inspire you to listen to the words of your colleagues so that they may draw you near again.”" |
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15. New Testament, 1 Corinthians, 12.3, 12.9 (1st cent. CE - 1st cent. CE)
| 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; |
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16. New Testament, Acts, 3.6-3.10, 5.12-5.16, 8.7, 9.32-9.35, 13.4-13.12, 16.16-16.24, 19.11-19.16, 20.7-20.12 (1st cent. CE - 2nd cent. CE)
| 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. 3.8. Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God. 3.9. All the people saw him walking and praising God. 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 8.7. For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. 9.32. It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda. 9.33. There he found a certain man named Aeneas, who had been bedridden for eight years, because he was paralyzed. 9.34. Peter said to him, "Aeneas, Jesus Christ heals you. Get up and make your bed!" Immediately he arose. 9.35. All who lived at Lydda and in Sharon saw him, and they turned to the Lord. 13.4. So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 13.5. When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus 13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. 13.9. But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him 13.10. and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? 13.11. Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand. 13.12. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks. 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.8. There were many lights in the upper chamber where we were gathered together. 20.9. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10. Paul went down, and fell on him, and embracing him said, "Don't be troubled, for his life is in him. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 20.12. They brought the boy alive, and were not a little comforted. |
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17. New Testament, Galatians, 1.18 (1st cent. CE - 1st cent. CE)
| 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. |
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18. New Testament, Luke, 4.10-4.11, 8.35-8.39, 9.42, 11.31 (1st cent. CE - 1st cent. CE)
| 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.' 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 11.31. The Queen of the South will rise up in the judgment with the men of this generation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here. |
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19. New Testament, Mark, 1.22, 5.1-5.10, 5.15-5.20, 6.13, 9.14, 9.26-9.27, 9.38-9.39 (1st cent. CE - 1st cent. CE)
| 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us. 9.39. But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. |
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20. New Testament, Matthew, 4.6, 12.9-12.11, 12.42 (1st cent. CE - 1st cent. CE)
| 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.' 12.9. He departed there, and went into their synagogue. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. |
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21. Pliny The Elder, Natural History, 30.2 (1st cent. CE - 1st cent. CE)
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22. Ps.-Philo, Biblical Antiquities, 3.10, 4.1, 9.3-9.4, 19.12, 23.12-23.13, 32.17, 51.5-51.6, 60.3 (1st cent. CE - 2nd cent. CE)
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23. Tacitus, Annals, 15.44 (1st cent. CE - 2nd cent. CE)
| 15.44. So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. |
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24. Tacitus, Histories, 4.81 (1st cent. CE - 2nd cent. CE)
| 4.81. During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward. |
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25. Anon., The Acts of John, 34-36, 33 (2nd cent. CE - 3rd cent. CE)
| 33. Ye men of Ephesus, learn first of all wherefore I am visiting in your city, or what is this great confidence which I have towards you, so that it may become manifest to this general assembly and to all of you (or, so that I manifest myself to). I have been sent, then, upon a mission which is not of man's ordering, and not upon any vain journey; neither am I a merchant that make bargains or exchanges; but Jesus Christ whom I preach, being compassionate and kind, desireth by my means to convert all of you who are held in unbelief and sold unto evil lusts, and to deliver you from error; and by his power will I confound even the unbelief of your praetor, by raising up them that lie before you, whom ye all behold, in what plight and in what sicknesses they are. And to do this (to confound Andronicus) is not possible for me if they perish: therefore shall they be healed. |
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26. Anon., Acts of Thomas, 32 (2nd cent. CE - 3rd cent. CE)
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27. Anon., Acts of John, 34-36, 33 (2nd cent. CE - 3rd cent. CE)
| 33. Ye men of Ephesus, learn first of all wherefore I am visiting in your city, or what is this great confidence which I have towards you, so that it may become manifest to this general assembly and to all of you (or, so that I manifest myself to). I have been sent, then, upon a mission which is not of man's ordering, and not upon any vain journey; neither am I a merchant that make bargains or exchanges; but Jesus Christ whom I preach, being compassionate and kind, desireth by my means to convert all of you who are held in unbelief and sold unto evil lusts, and to deliver you from error; and by his power will I confound even the unbelief of your praetor, by raising up them that lie before you, whom ye all behold, in what plight and in what sicknesses they are. And to do this (to confound Andronicus) is not possible for me if they perish: therefore shall they be healed. |
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28. Anon., Acts of Peter, 29 (2nd cent. CE - 3rd cent. CE)
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29. Anon., Acts of Philip, 8.4 (2nd cent. CE - 3rd cent. CE)
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30. Justin, Dialogue With Trypho, 85.3 (2nd cent. CE - 2nd cent. CE)
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31. Lucian, The Lover of Lies, 16 (2nd cent. CE - 2nd cent. CE)
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32. Philostratus The Athenian, Life of Apollonius, 3.38, 4.18, 4.20, 4.44 (2nd cent. CE
| 3.38. THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind. 4.18. It was then the day of the Epidaurian festival, at which it is still customary for the Athenians to hold the initiation at a second sacrifice after both proclamation and victims have been offered; and this custom was instituted in honor of Asclepius, because they still initiated him when on one occasion he arrived from Epidaurus too late for the mysteries. Now most people neglected the initiation and hung around Apollonius, and thought more of doing that than of being perfected in their religion before they went home; but Apollonius said that he would join them later on, and urged them to attend at once to the rites of the religion, for that he himself would be initiated. But the hierophant was not disposed to admit him to the rites, for he said that he would never initiate a wizard and charlatan, nor open the Eleusinian rite to a man who dabbled in impure rites. Thereupon Apollonius, fully equal to the occasion, said: You have not yet mentioned the chief of my offense, which is that knowing, as I do, more about the initiatory rite than you do yourself, I have nevertheless come for initiation to you, as if you were wiser than I am. The bystanders applauded these words, and deemed that he had answered with vigor and like himself; and thereupon the hierophant, since he saw that his exclusion of Apollonius was not by any means popular with the crowd, changed his tone and said: Be thou initiated, for thou seemest to be some wise man who has come here. But Apollonius replied: I will be initiated at another time, and it is so and so, mentioning a name, who will initiate me. Herein he showed his gift of prevision, for he glanced at the hierophant who succeeded the one he addressed, and presided over the sanctuary four years later. 4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius. 4.44. Just then a distemper broke out in Rome, called by the physicians influenza; and it was attended, it seems, by coughings, and the voice of speakers was affected by it. Now the temples were full of people supplicating the gods, because Nero had a swollen throat, and his voice was hoarse. But Apollonius vehemently denounced the folly of the crowd, though without rebuking anyone in particular; nay, he even restrained Menippus, who was irritated by such goings on, and persuaded him to moderate his indignation, urging him to pardon the gods if they did show pleasure in the mimes of buffoons. This utterance was reported to Tigellinus, who immediately sent police to take him to prison, and summoned him to defend himself from the charge of impiety against Nero. And an accuser was retained against him who had already undone a great many people, and won a number of such Olympic victories. This accuser too held in his hands a scroll of paper on which the charge was written out, and he brandished it like a sword against the sage, and declared that it was so sharp that it would slay and ruin him. But when Tigellinus unrolled the scroll, and did not find upon it the trace of a single word or letter, and his eyes fell on a perfectly blank book, he came to the conclusion that he had to do with a demon; and this is said also subsequently to have been the feeling which Domitian afterwards entertained towards Apollonius. Tigellinus then took his victim apart into a secret tribunal, in which this class of magistrate tries in private the most important charges; and having ordered all to leave the court he plied him with questions, asking who he was. Apollonius gave his father's name and that of his country, and explained his motive in practicing wisdom, declaring that the sole use he had made of it was to gain knowledge of the gods and an understanding of human affairs, for that the difficulty of knowing another man exceeded that of knowing oneself. And about the demons, said Tigellinus, and the apparitions of specters, how, O Apollonius, do you exorcise them? In the same way, he answered, as I should murderers and impious men. This was a sarcastic allusion to Tigellinus himself, for he taught and encouraged in Nero every excess of cruelty and wanton violence. And, said the other, could you prophesy, if I asked you to? How, said Apollonius, can I, being no prophet? And yet, replied the other, they say that it is you who predicted that some great event would come to pass and yet not come to pass. Quite true, said Apollonius, is what you heard; but you must not put this down to any prophetic gift, but rather to the wisdom which God reveals to wise men. And, said the other, why are you not afraid of Nero? Because, said Apollonius, the same God who allows him to seem formidable, has also granted to me to feel no fear. And what do you think, said the other, about Nero? And Apollonius answered: Much better than you do; for you think it dignified for him to sing, but I think it dignified for him to keep silent. Tigellinus was astonished and said: You may go, but you must give sureties for your person. And Apollonius answered: And who can go surety for a body that no one can bind? This answer struck Tigellinus as inspired and above the wit of man; and as he was careful not to fight with a god, he said: You may go wherever you choose, for you are too powerful to be controlled by me. |
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33. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
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34. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
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35. Babylonian Talmud, Berachot, 54a (3rd cent. CE - 6th cent. CE)
| 54a. מתני׳ big strongהרואה /strong /big מקום שנעשו בו נסים לישראל אומר ברוך שעשה נסים לאבותינו במקום הזה מקום שנעקרה ממנו עכו"ם אומר ברוך שעקר עכו"ם מארצנו,על הזיקין ועל הזועות ועל הרעמים ועל הרוחות ועל הברקים אומר ברוך שכחו וגבורתו מלא עולם על ההרים ועל הגבעות ועל הימים ועל הנהרות ועל המדברות אומר ברוך עושה בראשית רבי יהודה אומר הרואה את הים הגדול אומר ברוך שעשה את הים הגדול בזמן שרואהו לפרקים,על הגשמים ועל בשורות טובות אומר ברוך הטוב והמטיב על בשורות רעות אומר ברוך דיין האמת בנה בית חדש וקנה כלים חדשים אומר ברוך שהחיינו וקיימנו והגיענו לזמן הזה מברך על הרעה מעין על הטובה ועל הטובה מעין על הרעה,והצועק לשעבר הרי זו תפלת שוא היתה אשתו מעוברת ואומר יהי רצון שתלד אשתי זכר הרי זו תפלת שוא היה בא בדרך ושמע קול צוחה בעיר ואומר יהי רצון שלא תהא בתוך ביתי הרי זו תפלת שוא,הנכנס לכרך מתפלל שתים אחת בכניסתו ואחת ביציאתו בן עזאי אומר ארבע שתים בכניסתו ושתים ביציאתו נותן הודאה על שעבר וצועק על העתיד,חייב אדם לברך על הרעה כשם שמברך על הטובה שנאמר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך וגו' בכל לבבך בשני יצריך ביצר טוב וביצר הרע ובכל נפשך אפילו הוא נוטל את נפשך ובכל מאדך בכל ממונך ד"א בכל מאדך בכל מדה ומדה שהוא מודד לך הוי מודה לו,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים ולא יכנס להר הבית במקלו ובמנעלו ובפונדתו ובאבק שעל רגליו ולא יעשנו קפנדריא ורקיקה מקל וחומר,כל חותמי ברכות שבמקדש היו אומרים עד העולם משקלקלו הצדוקים ואמרו אין עולם אלא אחד התקינו שיהו אומרים מן העולם ועד העולם,והתקינו שיהא אדם שואל את שלום חברו בשם שנאמר (רות ב, ד) והנה בעז בא מבית לחם ויאמר לקוצרים ה' עמכם ויאמרו לו יברכך ה' ואומר (שופטים ו, יב) ה' עמך גבור החיל ואומר (משלי כג, כב) אל תבוז כי זקנה אמך ואומר (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך רבי נתן אומר הפרו תורתך משום עת לעשות לה':, big strongגמ׳ /strong /big מנא הני מילי אמר רבי יוחנן דאמר קרא (שמות יח, י) ויאמר יתרו ברוך ה' אשר הציל וגו',אניסא דרבים מברכינן אניסא דיחיד לא מברכינן והא ההוא גברא דהוה קא אזיל בעבר ימינא נפל עליה אריא אתעביד ליה ניסא ואיתצל מיניה אתא לקמיה דרבא וא"ל כל אימת דמטית להתם בריך ברוך שעשה לי נס במקום הזה,מר בריה דרבינא הוה קאזיל בפקתא דערבות וצחא למיא איתעביד ליה ניסא איברי ליה עינא דמיא ואישתי,ותו זמנא חדא הוה קאזיל ברסתקא דמחוזא ונפל עליה גמלא פריצא איתפרקא ליה אשיתא על לגוה כי מטא לערבות בריך ברוך שעשה לי נס בערבות ובגמל כי מטא לרסתקא דמחוזא בריך ברוך שעשה לי נס בגמל ובערבות אמרי אניסא דרבים כולי עלמא מיחייבי לברוכי אניסא דיחיד איהו חייב לברוכי,תנו רבנן הרואה מעברות הים ומעברות הירדן מעברות נחלי ארנון אבני אלגביש במורד בית חורון ואבן שבקש לזרוק עוג מלך הבשן על ישראל ואבן שישב עליה משה בשעה שעשה יהושע מלחמה בעמלק ואשתו של לוט וחומת יריחו שנבלעה במקומה על כולן צריך שיתן הודאה ושבח לפני המקום,בשלמא מעברות הים דכתיב (שמות יד, טז) ויבאו בני ישראל בתוך הים ביבשה מעברות הירדן דכתיב (יהושע ג, יז) ויעמדו הכהנים נושאי הארון ברית ה' בחרבה בתוך הירדן הכן וכל ישראל עוברים בחרבה עד אשר תמו כל הגוי לעבור את הירדן,אלא מעברות נחלי ארנון מנלן דכתיב (במדבר כא, יד) על כן יאמר בספר מלחמות ה' את והב בסופה וגו' תנא את והב בסופה שני מצורעים היו דהוו מהלכין בסוף מחנה ישראל כי הוו קא חלפי ישראל אתו אמוראי | 54a. This mishna, which includes all of this chapter’s imishnayot /i, contains a series of blessings and ihalakhotthat are not recited at specific times, but rather in response to various experiences and events. br br strongMISHNA: strong span class="gemarra-regular"One who sees a place where miracles occurred /span span class="gemarra-regular" on Israel’s behalf recites: Blessed…Who performed miracles /span span class="gemarra-regular"for our forefathers in this place. /spanOne who sees span class="gemarra-regular" a /span span class="gemarra-regular"place from which idolatry was eradicated recites: Blessed…Who eradicated /span span class="gemarra-regular"idolatry from our land. /span /strong /strong,One who sees conspicuous natural occurrences recites a blessing. bFor izikinand izeva’ot /i,which the Gemara will discuss below, bfor thunder,gale force bwinds, and lightning,manifestations of the power of the Creator, one brecites: Blessed…Whose strength and power fill the world. Forextraordinary (Rambam) bmountains, hills, seas, rivers, and deserts, one recites: Blessed…Author of creation.Consistent with his opinion that a separate blessing should be instituted for each individual species, bRabbi Yehuda says: One who sees the great sea recitesa special blessing: bBlessed…Who made the great sea.As with all blessings of this type, one only recites it bwhen he seesthe sea bintermittently,not on a regular basis., bFor rain andother bgood tidings, one recitesthe special blessing: bBlessed…Who is good and Who does good.Even bfor bad tidings, one recitesa special blessing: bBlessed…the true Judge.Similarly, when bone built a new house or purchased new vessels, he recites: Blessed…Who has given us life, sustained us, and brought us to this time.The mishna articulates a general principle: bOne recites a blessing for the badthat befalls him bjust ashe does bfor the good.In other words, one recites the appropriate blessing for the trouble that he is experiencing at present despite the fact that it may conceal some positive element in the future. bSimilarly,one must recite a blessing for bthe goodthat befalls him bjust as for the bad. /b,The mishna states: bAnd one who cries out over the pastin an attempt to change that which has already occurred, bit is a vain prayer.For example, bone whose wife was pregt and he says: May it beGod’s bwill that my wife will give birth to a male child, it is a vain prayer.Or bone who was walking on the pathhome band he heard the sound of a scream in the city, and he says: May it beGod’s bwill thatthis scream bwill not be from my house, it is a vain prayer.In both cases, the event already occurred.,The Sages also said: bOne who enters a large city,the Gemara explains below that this is in a case where entering the city is dangerous, brecites two prayers: One upon his entrance,that he may enter in peace, band one upon his exit,that he may leave in peace. bBen Azzai says:He recites bfourprayers, btwo upon his entrance and two upon his exit.In addition to praying that he may enter and depart in peace, he bgives thanks for the past and cries outin prayer bfor the future. /b,The mishna articulates a general principle: bOne is obligated to recite a blessing for the badthat befalls him bjust as he recites a blessing for the goodthat befalls him, bas it is stated: “And you shall love the Lord your God with all your heart,with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “ bWith all your heart”means bwith your two inclinations, with your good inclination and your evil inclination,both of which must be subjugated to the love of God. b“With all your soul”means beven if God takes your soul. “And with all your might”means bwith all your money,as money is referred to in the Bible as might. bAlternatively,it may be explained that “ bwith all your might”means bwith every measure that He metes out to you;whether it is good or troublesome, bthank Him. /b,The mishna teaches several Temple-related ihalakhot /i. bOne may not act irreverentlyor conduct himself flippantly bopposite the eastern gateof the Temple Mount, bwhich is aligned opposite the Holy of Holies.In deference to the Temple, one bmay not enter the Temple Mount with his staff, his shoes, his money belt [ ipunda /i], oreven bthe dust on his feet. One may not makethe Temple ba shortcutto pass through it, band through an ia fortioriinference,all the more so bone may not spiton the Temple Mount.,The mishna relates: bAt the conclusion of all blessingsrecited bin the Temple, thosereciting the blessing bwould say:Blessed are You Lord, God of Israel, buntil everlasting [ ihaolam /i] /b, the world. But bwhen the Sadducees strayed and declaredthat bthere is but one worldand there is no World-to-Come, the Sages binstituted thatat the conclusion of the blessing bone recites: From everlasting [ ihaolam /i] to everlasting [ ihaolam /i] /b.,The Sages also binstituted that one should greet another in the nameof God, i.e., one should mention God’s name in his greeting, bas it is stated: “And presently Boaz came from Bethlehem and said to the harvesters, The Lord is with you, and they said to him, May the Lord bless you”(Ruth 2:4). bAnd it says:“And the angel of God appeared to him band said to him, God is with you, mighty man of valor”(Judges 6:12). bAnd it says: “And despise not your mother when she is old”(Proverbs 23:22), i.e., one must not neglect customs which he inherits. bAndlest you say that mentioning God’s name is prohibited, bit says: “It is time to work for the Lord; they have made void Your Torah”(Psalms 119:126), i.e., it is occasionally necessary to negate biblical precepts in order to perform God’s will, and greeting another is certainly God’s will. bRabbi Natan saysanother interpretation of the verse: b“Make void Your Torah” because “it is the time to work for the Lord,”i.e., occasionally it is necessary to negate biblical precepts in order to bolster the Torah., strongGEMARA: /strong With regard to the obligation to recite a blessing for a miracle, the Gemara asks: bFrom where are these mattersderived? bRabbi Yoḥa said: The verse states: “And Jethro said: Blessed be the Lord, Who deliveredyou out of the hand of the Egyptians, and out of the hand of Pharaoh; Who delivered the people from under the hand of the Egyptians” (Exodus 18:10); a blessing is recited for a miracle.,The Gemara asks: bFor a miraclethat occurs for the bmultitudes we recite a blessing,but bfor a miraclethat befalls ban individualperson bwe do not recite a blessing? Wasn’tthere an incident where ba certain man was walking along the right sideof the Euphrates River when ba lion attacked him, a miracle was performed for him, and he was rescued? He came before Rava, who said to him: Every time that you arrive there,to the site of the miracle, brecite the blessing, “Blessed…Who performed a miracle for me in this place.” /b, bAndonce when bMar, son of Ravina, was walking in a valley of willows andwas bthirsty for water, a miracle was performed for himand ba spring of water was created for him, and he drank. /b, bFurthermore, oncewhen Mar, son of Ravina, bwas walking in the marketplace [ iristeka /i] of Meḥoza and a wild camel [ igamla peritza /i] attacked him. The wall cracked open, he went inside it,and he was rescued. Ever since, bwhen he came to the willows he recited: Blessed…Who performed a miracle for me in the willows and with the camel.And, bwhen he came to the marketplace of Meḥoza he recited: Blessed…Who performed a miracle for me with the camel and in the willows,indicating that one recites a blessing even for a miracle that occurs to an individual. The Sages bsay: On a miracleperformed on behalf bof the multitudes, everyone is obligated to recite a blessing; on a miracleperformed on behalf bof an individual,only the individual bis obligated to recite a blessing. /b, bThe Sages taughtin a ibaraitaa list of places where one is required to recite a blessing due to miracles that were performed there: bOne who sees the crossings of theRed bSea,where Israel crossed; band the crossings of the Jordan; and the crossings of the streams of Arnon; the hailstones of Elgavish on the descent of Beit Ḥoron; the rock that Og, King of Bashan, sought to hurl upon Israel; and the rock upon which Moses sat when Joshua waged war against Amalek; and Lot’s wife; and the wall of Jericho that was swallowed up in its place. On all of thesemiracles bone must give thanks andoffer bpraise before God. /b,The Gemara elaborates: bGranted,the miracles at bthe crossings of the seaare recorded explicitly in the Torah, bas it is stated: “And the Israelites went into the sea on dry groundand the water was a wall for them on their right and on their left” (Exodus 14:22). So too, the miracle at bthe crossings of the Jordan, as it is stated: “The priests who bore the ark of God’s covet stood on dry land within the Jordan, while all Israel crossed on dry land until the entire nation finished crossing the Jordan”(Joshua 3:17)., bHowever, from where do wederive the miracle that occurred at bthe crossing of the streams of Arnon? As it is stated: “Wherefore it is said in the Book of the Wars of the Lord: iVahevin iSufa/b, and the valleys of Arnon. And the slope of the valleys that incline toward the seat of Ar, and lean upon the border of Moab” (Numbers 21:14–15). It was btaught: i“Vahev in Sufa”;there were two lepers,one named Et and the second named Hev, bwho were walking at the rear of the camp of Israel. As Israel passed, the Emorites came /b |
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36. Babylonian Talmud, Pesahim, 112b (3rd cent. CE - 6th cent. CE)
| 112b. שאין כל אצבעות שוות,מצוה וגוף גדול אוכל פירות ולא שכר מצוה וגוף טהור נושא אשה ולו בנים,ארבעה דברים צוה רבינו הקדוש את בניו אל תדור בשכנציב משום דליצני הוו ומשכו לך בליצנותא,ואל תשב על מטת ארמית איכא דאמרי דלא תיגני בלא קרית שמע ואיכא דאמרי דלא תינסב גיורתא,ואיכא דאמרי ארמאית ממש ומשום מעשה דרב פפא,ואל תבריח עצמך מן המכס דילמא משכחו לך ושקלי מנך כל דאית לך ואל תעמוד בפני השור בשעה שעולה מן האגם מפני שהשטן מרקד בין קרניו אמר רבי שמואל בשור שחור וביומי ניסן,תני רב אושעיא מרחיקין משור תם חמשים אמה משור מועד כמלא עיניו,תנא משמיה דרבי מאיר ריש תורא בדיקולא סק לאיגרא ושדי דרגא מתותך אמר רב ניזהא דתורא הן הן ניזהא דאריה זה זה ניזהא דגמלא דא דא ניזהא דארבא הילני הייא הילא והילוק הוליא,אמר אביי עור דג וכוס חמין וביצים וכנים לבנים כולן קשין לדבר אחר עור מאן דגני אמשכא דצלא דג שיבוטא ביומי ניסן כוס שיורי כסא דהרסנא חמין חמימי דחמימי משדרו עילויה ביצים מאן דמדרך אקליפים כינים לבנים מאן דמחוור לבושיה ולא נטיר ליה תמניא יומי והדר לבוש לה בריין הנך כינים וקשין לדבר אחר,אמר רב פפא ביתא דאית ביה שונרא לא ניעול בה איניש בלא מסני מאי טעמא משום דשונרא קטיל לחיויא ואכיל ליה ואית ביה בחיויא גרמי קטיני ואי יתיב לה גרמא דחיויא אכרעיה לא נפיק ואסתכן ליה איכא דאמרי ביתא דלית ביה שונרא לא ניעול ביה איניש בהכרא מאי טעמא דילמא מיכריך ביה חויא ולא ידע ומסתכן,ג' דברים צוה ר' ישמעאל בר' יוסי את רבי (מק"ש סימן) אל תעש מום בעצמך מאי היא לא תיהוי לך דינא בהדי תלתא דחד הוי בעל דינך ותרי סהדי ואל תעמוד על המקח בשעה שאין לך דמים,אשתך טבלה אל תזקק לה לילה הראשונה אמר רב ובנדה דאורייתא הואיל והוחזק מעין פתוח דילמא משכה זיבה,שלשה דברים צוה רבי יוסי בר' יהודה את רבי אל תצא יחידי בלילה ואל תעמוד בפני הנר ערום ואל תכנס למרחץ חדש שמא תפחת עד כמה אריב"ל עד י"ב חדש ואל תעמוד בפני הנר ערום דתניא העומד בפני הנר ערום הוי נכפה והמשמש מטתו לאור הנר הויין לו בנים נכפין,ת"ר המשמש מטתו על מטה שתינוק ישן עליה אותו תינוק נכפה ולא אמרן אלא דלא הוי בר שתא אבל הוי בר שתא לית לן בה ולא אמרן אלא דגני להדי כרעיה אבל גני להדי רישיה לית לן בה ולא אמרן אלא דלא מנח ידיה עילויה אבל מנח ידיה עילויה לית לן בה,אל תצא יחידי בלילה דתניא לא יצא יחידי בלילה לא בלילי רביעיות ולא בלילי שבתות מפני שאגרת בת מחלת היא ושמונה עשרה רבוא של מלאכי חבלה יוצאין וכל אחד ואחד יש לו רשות לחבל בפני עצמו,מעיקרא הוו שכיחי כולי יומא זמנא חדא פגעה ברבי חנינא בן דוסא אמרה ליה אי לאו דמכרזן עלך ברקיע הזהרו בחנינא ובתורתו סכנתיך אמר לה אי חשיבנא ברקיע גוזר אני עליך שלא תעבורי ביישוב לעולם אמרה ליה במטותא מינך שבק לי רווחא פורתא שבק לה לילי שבתות ולילי רביעיות,ותו חדא זמנא פגעה ביה באביי אמרה ליה אי לאו דמכרזי עלך ברקיע הזהרו בנחמני ובתורתו הוה סכנתיך א"ל אי חשיבנא ברקיע גוזרני עלייכי שלא תעבורי ביישוב לעולם הא קא חזינן דעברה אמרי הני | 112b. bnot all fingers are equal.It is possible that intimate relations with her second husband might not be as pleasing as with the first, leading her to disparage and even hate him.,Rabbi Akiva continued to offer instruction: It is ba mitzva and a greatmaterial benefit to one’s bbodyto beat fruits without payment.That is, when one lends money and takes land as collateral, deducting from the loan the value of the fruit he eats, both the borrower and the lender benefit from this practice. One who both performs ba mitzva andretains a bpure bodyis one who bmarries a woman,as his thoughts will remain pure band he willmerit to bhave children. /b,The Gemara cites more instructions issued by a Sage to his heirs. bOur holy rabbi,Rabbi Yehuda HaNasi, bcommanded his sonsto do bfour matters: Do not live in Shekhantzivin Babylonia, bbecause they are mockers. And they will draw you in to their mockeryand lead you to abandon your Torah studies.,Rabbi Yehuda HaNasi further commanded his sons: bDo not sit on the bed of an Aramean woman.This advice is explained in different ways. bSome sayit means bthat youshould bnot go to sleep without reciting iShema /i,as a Jew who does this acts like a gentile. bAnd some sayit means bthat youshould bnot marry a convert,i.e., a Jewish woman who was once an Aramean., bAnd some saythat Rabbi Yehuda HaNasi meant the bactualbed of ban Aramean woman, andthis is bdue tothe concern for a similar outcome to the later bincident involving Rav Pappa.The incident in question was as follows: Rav Pappa entered the house of a gentile woman to collect a debt. The woman asked him to sit on her bed until she brought the money. As it turned out, she had placed her dead baby under the bed. Rav Pappa was subsequently accused of killing the baby and was forced to flee the district.,Rabbi Yehuda HaNasi continued: bAnd do not avoid paying taxes, lest they find you and confiscate everything you own. And do not stand before an ox when it emerges from the marsh because Satan dances between its horns,i.e., an ox is particularly menacing at that time. bRabbi Shmuel said:This is referring bto a black ox, andspecifically bduring the days of Nisan,when the ox is most dangerous., bRav Oshaya teacheswith regard to the same issue: bOne distances himself fifty cubits from an innocuous ox [ ishor tam /i],an ox with no consistent history of causing damage with the intent to injure. bFrom a forewarned ox [ ishor muad /i],an ox whose owner was forewarned because his ox already gored a person three times, one distances himself until it is beyond beyeshot. /b,A Sage btaught citing the nameof bRabbi Meir,in an exaggerated vein: Even if bthe head of the oxis in its food bbasket, go up to the roof and kick the ladder out from underneath youto escape from it. bRav said: The crythat one says btolead ban oxis ihen hen /i. The cry tolead ba lionis izeh zeh /i. The cry tolead ba camelis ida da /i. The cry tolaborers using ropes to pull ba shipalong a river is iheleni /i, ihayya /i, ihela /i, ivehilook /i, ihulya /i. /b, bAbaye said: Hide, fish, and a cup, hot water, and eggs, and white lice all causethe bother matter,i.e., leprosy. The Gemara elaborates: bHideis referring to bone who sleeps on a tanner’s hidebefore it has been tanned. bFishis referring to the ishibuta /ifish bin the days of Nisan.The bcupis referring to one who eats bthe leftovers of small fried fish. Hot wateris referring to bvery hot water thatone bpours on himself. Eggsmeans bone who steps on eggshells. White liceis referring to bone who washes his garment but does not keep it for eight days before wearing it again,a habit which bcreates these lice. Andall of these practices bcausethe bother matter,leprosy., bRav Pappa said:With regard to ba house in which there is a cat, a personshould bnot enter there barefoot. What is the reason? Because the catmight bkill a snake and eat it, and the snake has small bones, and ifa small bbone gets into one’s foot it cannot be removed, and he will be in danger. Some saythat Rav Pappa said: With regard to ba house in which there is no cat, a personshould bnot enter there in the dark. What is the reason?Since there is no cat to hunt snakes, bperhaps a snake will wrap itself around him withouthim bknowing and he will be in danger. /b, bRabbi Yishmael, son of Rabbi Yosei, commanded RabbiYehuda HaNasi with regard to bthree matters.Parenthetically, the Gemara states that imem /i, ikuf /i, ishin /iis ba mnemonicfor the three statements, as it stands for imum /i, blemish, imekaḥ /i, a purchase, and iishtekha /i, your wife. The first matter is: bDo not inflict a blemish upon yourself.The Gemara asks: bWhatis the meaning of that statement? The Gemara explains: bDo not have a court case against threepeople, bas one will be your opponent and twowill act as bwitnessesand testify against you whatever they wish. bAnd do not stand overand display interest in ba purchase when you do not haveenough bmoneyeven for the price you are offering, as this constitutes fraud.,The Gemara cites the third instruction that bRabbi Yishmael, son of Rabbi Yosei, commanded RabbiYehuda HaNasi. After byour wife has immersed, do not engagein intimacy bwith her on the first night.Rather, wait an additional night. bRav said: Andthis is referring bto a menstruating womanwhose status applies bby Torahlaw. According to Torah law, even if a woman experiences a continuous emission of blood for seven days, if the flow stops on the seventh day, she may immerse that night and engage in relations with her husband without delay. However, Rav maintains that one must act stringently in this case. His reasoning is: bSincethere is ba presumptionthat bthe flowof blood bis open, perhapsher izava /iblood bwill continueafterward, i.e., she will see more blood after engaging in intimacy.,The Gemara continues: bRabbi Yosei, son of Rabbi Yehuda, commanded RabbiYehuda HaNasi with regard to bthree matters: Do not go out alone at night; do not stand naked before a candle; and do not enter a new bathhouse, lest it collapsewhen they light the fire beneath it. The Gemara asks: bUntil whenis a bathhouse considered new? bRabbi Yehoshua ben Levi said: Until twelve monthshave passed. With regard to the statement: bAnd do not stand naked before a candle,the Gemara comments that this is bas it was taughtin a ibaraita /i: bOne who stands naked before a candle will become epileptic, and one who engages in intimacy by candlelight will have epileptic children. /b,Likewise, bthe Sages taught: One who engages in intimacy in a bed upon which a baby is sleeping, that child becomes epileptic. And we saidthat this will occur bonly ifthe child bis notyet bone year old; however,if he bis one year old we have noproblem bwith it,as he is old enough not to be affected. bAndfurthermore, bwe said this onlyconcerning a baby bthat is sleeping nearthe father’s bfeet; butif the baby bis sleeping near his headhe is sufficiently far away so that bwe have noproblem bwith it. And we said this only if he does not place his hand onthe baby at the time, bbutif bhe places his hands onthe baby to serve as a barrier between them, bwe have noproblem bwith it. /b,With regard to the instruction: bDo not go out alone at night,the Gemara states that this is bas it was taughtin a ibaraita /i: One should bnot go out alone at night, neither on Tuesday nights nor on Shabbat nights,i.e., Friday nights, bbecausethe demon bAgrat, daughter of Maḥalat, she and 180,000 angels of destruction go outat these times. bAndas beach and every oneof them bhas permission to destroy by itself,they are all the more dangerous when they go forth together.,The Gemara states: bInitially,these demons bwere present every day. OnceAgrat, daughter of Maḥalat, bmet Rabbi Ḥanina ben Dosaand bsaid to him: Had they not announced about you in the Heavens: Be careful of Ḥanina and his Torah, I would have placed you in danger. He said to her: If I amconsidered bimportant in Heaven, I decree upon you that youshould bnever travel through inhabited places. She said to him: I beg you, leave me a little space. He left for her Shabbat nights and Tuesday nights. /b, bAnd furthermore, onceAgrat, daughter of Maḥalat bmet Abayeand bsaid to him: Had they not announced about you in the Heavens: Be careful of Naḥmani,Abaye, band his Torah, I would have placed you in danger. He said to her: If I amconsidered bimportant in Heaven, I decree upon you that youshould bnever pass through inhabited places.The Gemara asks: bBut we see that,notwithstanding these anecdotes, demons do bpass throughinhabited areas. The Sages bsayin explanation: bThesedemon |
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37. Papyri, Papyri Graecae Magicae, 1.1-1.42, 4.3007-4.3086 (3rd cent. CE - 4th cent. CE)
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38. John Chrysostom, Against The Jews, 8.5, 8.8 (4th cent. CE - 5th cent. CE)
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39. Egeria (Eucheria), Itinerarium, 12.7
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