1. Septuagint, Tobit, 6.1-6.9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 154 | 6.1. Now as they proceeded on their way they came at evening to the Tigris river and camped there. 6.2. Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man; 6.3. and the angel said to him, "Catch the fish." So the young man seized the fish and threw it up on the land. 6.4. Then the angel said to him, "Cut open the fish and take the heart and liver and gall and put them away safely." 6.5. So the young man did as the angel told him; and they roasted and ate the fish. And they both continued on their way until they came near to Ecbatana. 6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?" 6.7. He replied, "As for the heart and liver, if a demon or evil spirit gives trouble to any one, you make a smoke from these before the man or woman, and that person will never be troubled again. 6.8. And as for the gall, anoint with it a man who has white films in his eyes, and he will be cured." 6.9. When they approached Ecbatana, |
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| 2. Septuagint, Amos, 1.1.11-1.1.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •jesus of nazareth, name variations Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172 |
3. Hebrew Bible, Job, 1.1-1.12, 2.6-2.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •name of jesus Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 456| 1.1. "הֲלֹא־את [אַתָּה] שַׂכְתָּ בַעֲדוֹ וּבְעַד־בֵּיתוֹ וּבְעַד כָּל־אֲשֶׁר־לוֹ מִסָּבִיב מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ׃", 1.1. "אִישׁ הָיָה בְאֶרֶץ־עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע׃", 1.2. "וַיִּוָּלְדוּ לוֹ שִׁבְעָה בָנִים וְשָׁלוֹשׁ בָּנוֹת׃", 1.2. "וַיָּקָם אִיּוֹב וַיִּקְרַע אֶת־מְעִלוֹ וַיָּגָז אֶת־רֹאשׁוֹ וַיִּפֹּל אַרְצָה וַיִּשְׁתָּחוּ׃", 1.3. "וַיְהִי מִקְנֵהוּ שִׁבְעַת אַלְפֵי־צֹאן וּשְׁלֹשֶׁת אַלְפֵי גְמַלִּים וַחֲמֵשׁ מֵאוֹת צֶמֶד־בָּקָר וַחֲמֵשׁ מֵאוֹת אֲתוֹנוֹת וַעֲבֻדָּה רַבָּה מְאֹד וַיְהִי הָאִישׁ הַהוּא גָּדוֹל מִכָּל־בְּנֵי־קֶדֶם׃", 1.4. "וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה בֵּית אִישׁ יוֹמוֹ וְשָׁלְחוּ וְקָרְאוּ לִשְׁלֹשֶׁת אחיתיהם [אַחְיוֹתֵיהֶם] לֶאֱכֹל וְלִשְׁתּוֹת עִמָּהֶם׃", 1.5. "וַיְהִי כִּי הִקִּיפוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַיְקַדְּשֵׁם וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה עֹלוֹת מִסְפַּר כֻּלָּם כִּי אָמַר אִיּוֹב אוּלַי חָטְאוּ בָנַי וּבֵרֲכוּ אֱלֹהִים בִּלְבָבָם כָּכָה יַעֲשֶׂה אִיּוֹב כָּל־הַיָּמִים׃", 1.6. "וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃", 1.7. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃", 1.8. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ עַל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע׃", 1.9. "וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים׃", 1.11. "וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃", 1.12. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנֵּה כָל־אֲשֶׁר־לוֹ בְּיָדֶךָ רַק אֵלָיו אַל־תִּשְׁלַח יָדֶךָ וַיֵּצֵא הַשָּׂטָן מֵעִם פְּנֵי יְהוָה׃", 2.6. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנּוֹ בְיָדֶךָ אַךְ אֶת־נַפְשׁוֹ שְׁמֹר׃", 2.7. "וַיֵּצֵא הַשָּׂטָן מֵאֵת פְּנֵי יְהוָה וַיַּךְ אֶת־אִיּוֹב בִּשְׁחִין רָע מִכַּף רַגְלוֹ עד [וְעַד] קָדְקֳדוֹ׃", 2.8. "וַיִּקַּח־לוֹ חֶרֶשׂ לְהִתְגָּרֵד בּוֹ וְהוּא יֹשֵׁב בְּתוֹךְ־הָאֵפֶר׃", 2.9. "וַתֹּאמֶר לוֹ אִשְׁתּוֹ עֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ בָּרֵךְ אֱלֹהִים וָמֻת׃", | 1.1. "THERE was a man in the land of Uz, whose name was Job; and that man was whole-hearted and upright, and one that feared God, and shunned evil.", 1.2. "And there were born unto him seven sons and three daughters.", 1.3. "His possessions also were seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; so that this man was the greatest of all the children of the east.", 1.4. "And his sons used to go and hold a feast in the house of each one upon his day; and they would send and invite their three sisters to eat and to drink with them.", 1.5. "And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all; for Job said: ‘It may be that my sons have sinned, and blasphemed God in their hearts.’ Thus did Job continually.", 1.6. "Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them.", 1.7. "And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’", 1.8. "And the LORD said unto Satan: ‘Hast thou considered My servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil?’", 1.9. "Then Satan answered the LORD, and said: ‘Doth Job fear God for nought?", 1.10. "Hast not Thou made a hedge about him, and about his house, and about all that he hath, on every side? Thou hast blessed the work of his hands, and his possessions are increased in the land.", 1.11. "But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’", 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.", 2.6. "And the LORD said unto Satan: ‘Behold, he is in thy hand; only spare his life.’", 2.7. "So Satan went forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot even unto his crown.", 2.8. "And he took him a potsherd to scrape himself therewith; and he sat among the ashes.", 2.9. "Then said his wife unto him: ‘Dost thou still hold fast thine integrity? blaspheme God, and die.’", 2.10. "But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips.", |
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4. Hebrew Bible, Deuteronomy, 18.9-18.14, 32.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jesus, name of •name of jesus Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129; Levison (2023), The Greek Life of Adam and Eve. 509| 18.9. "כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃", 18.11. "וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃", 18.12. "כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃", 18.13. "תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃", 18.14. "כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃", 32.11. "כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃", | 18.9. "When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.", 18.10. "There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer,", 18.11. "or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.", 18.12. "For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.", 18.13. "Thou shalt be whole-hearted with the LORD thy God.", 18.14. "For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do.", 32.11. "As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—", |
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5. Hebrew Bible, Exodus, 1.1-1.20, 2.5-2.10, 3.4, 10.17, 19.4, 19.15, 34.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •name of jesus •jesus, name of Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 456; Levison (2023), The Greek Life of Adam and Eve. 1001; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 68| 1.1. "הָבָה נִתְחַכְּמָה לוֹ פֶּן־יִרְבֶּה וְהָיָה כִּי־תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם־הוּא עַל־שֹׂנְאֵינוּ וְנִלְחַם־בָּנוּ וְעָלָה מִן־הָאָרֶץ׃", 1.1. "וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ׃", 1.2. "רְאוּבֵן שִׁמְעוֹן לֵוִי וִיהוּדָה׃", 1.2. "וַיֵּיטֶב אֱלֹהִים לַמְיַלְּדֹת וַיִּרֶב הָעָם וַיַּעַצְמוּ מְאֹד׃", 1.3. "יִשָּׂשכָר זְבוּלֻן וּבְנְיָמִן׃", 1.4. "דָּן וְנַפְתָּלִי גָּד וְאָשֵׁר׃", 1.5. "וַיְהִי כָּל־נֶפֶשׁ יֹצְאֵי יֶרֶךְ־יַעֲקֹב שִׁבְעִים נָפֶשׁ וְיוֹסֵף הָיָה בְמִצְרָיִם׃", 1.6. "וַיָּמָת יוֹסֵף וְכָל־אֶחָיו וְכֹל הַדּוֹר הַהוּא׃", 1.7. "וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם׃", 1.8. "וַיָּקָם מֶלֶךְ־חָדָשׁ עַל־מִצְרָיִם אֲשֶׁר לֹא־יָדַע אֶת־יוֹסֵף׃", 1.9. "וַיֹּאמֶר אֶל־עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ׃", 1.11. "וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת־פִּתֹם וְאֶת־רַעַמְסֵס׃", 1.12. "וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃", 1.13. "וַיַּעֲבִדוּ מִצְרַיִם אֶת־בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ׃", 1.14. "וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל־עֲבֹדָה בַּשָּׂדֶה אֵת כָּל־עֲבֹדָתָם אֲשֶׁר־עָבְדוּ בָהֶם בְּפָרֶךְ׃", 1.15. "וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה׃", 1.16. "וַיֹּאמֶר בְּיַלֶּדְכֶן אֶת־הָעִבְרִיּוֹת וּרְאִיתֶן עַל־הָאָבְנָיִם אִם־בֵּן הוּא וַהֲמִתֶּן אֹתוֹ וְאִם־בַּת הִיא וָחָיָה׃", 1.17. "וַתִּירֶאןָ הַמְיַלְּדֹת אֶת־הָאֱלֹהִים וְלֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶן מֶלֶךְ מִצְרָיִם וַתְּחַיֶּיןָ אֶת־הַיְלָדִים׃", 1.18. "וַיִּקְרָא מֶלֶךְ־מִצְרַיִם לַמְיַלְּדֹת וַיֹּאמֶר לָהֶן מַדּוּעַ עֲשִׂיתֶן הַדָּבָר הַזֶּה וַתְּחַיֶּיןָ אֶת־הַיְלָדִים׃", 1.19. "וַתֹּאמַרְןָ הַמְיַלְּדֹת אֶל־פַּרְעֹה כִּי לֹא כַנָּשִׁים הַמִּצְרִיֹּת הָעִבְרִיֹּת כִּי־חָיוֹת הֵנָּה בְּטֶרֶם תָּבוֹא אֲלֵהֶן הַמְיַלֶּדֶת וְיָלָדוּ׃", 2.5. "וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ", 2.6. "וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃", 2.7. "וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃", 2.8. "וַתֹּאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד׃", 2.9. "וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ׃", 3.4. "וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי׃", 10.17. "וְעַתָּה שָׂא נָא חַטָּאתִי אַךְ הַפַּעַם וְהַעְתִּירוּ לַיהוָה אֱלֹהֵיכֶם וְיָסֵר מֵעָלַי רַק אֶת־הַמָּוֶת הַזֶּה׃", 19.4. "אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃", 19.15. "וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃", 34.7. "נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", | 1.1. "NOW THESE are the names of the sons of Israel, who came into Egypt with Jacob; every man came with his household:", 1.2. "Reuben, Simeon, Levi, and Judah;", 1.3. "Issachar, Zebulun, and Benjamin;", 1.4. "Dan and Naphtali, Gad and Asher.", 1.5. "And all the souls that came out of the loins of Jacob were seventy souls; and Joseph was in Egypt already.", 1.6. "And Joseph died, and all his brethren, and all that generation.", 1.7. "And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.", 1.8. "Now there arose a new king over Egypt, who knew not Joseph.", 1.9. "And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us;", 1.10. "come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land.’", 1.11. "Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses.", 1.12. "But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were adread because of the children of Israel.", 1.13. "And the Egyptians made the children of Israel to serve with rigour.", 1.14. "And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour.", 1.15. "And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah;", 1.16. "and he said: ‘When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.’", 1.17. "But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men-children alive.", 1.18. "And the king of Egypt called for the midwives, and said unto them: ‘Why have ye done this thing, and have saved the men-children alive?’", 1.19. "And the midwives said unto Pharaoh: ‘Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwife come unto them.’", 1.20. "And God dealt well with the midwives; and the people multiplied, and waxed very mighty.", 2.5. "And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it.", 2.6. "And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’", 2.7. "Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’", 2.8. "And Pharaoh’s daughter said to her: ‘Go.’ And the maiden went and called the child’s mother.", 2.9. "And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give thee thy wages.’ And the woman took the child, and nursed it.", 2.10. "And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’", 3.4. "And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said: ‘Moses, Moses.’ And he said: ‘Here am I.’", 10.17. "Now therefore forgive, I pray thee, my sin only this once, and entreat the LORD your God, that He may take away from me this death only.’", 19.4. "Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself.", 19.15. "And he said unto the people: ‘Be ready against the third day; come not near a woman.’", 34.7. "keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’", |
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6. Hebrew Bible, Psalms, 74.13-74.15, 103.3, 116.13, 116.17, 130.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 68, 151| 74.13. "אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃", 74.14. "אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃", 74.15. "אַתָּה בָקַעְתָּ מַעְיָן וָנָחַל אַתָּה הוֹבַשְׁתָּ נַהֲרוֹת אֵיתָן׃", 103.3. "הַסֹּלֵחַ לְכָל־עֲוֺנֵכִי הָרֹפֵא לְכָל־תַּחֲלֻאָיְכִי׃", 116.13. "כּוֹס־יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יְהוָה אֶקְרָא׃", 116.17. "לְךָ־אֶזְבַּח זֶבַח תּוֹדָה וּבְשֵׁם יְהוָה אֶקְרָא׃", 130.4. "כִּי־עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא׃", | 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.", 74.15. "Thou didst cleave fountain and brook; Thou driedst up ever-flowing rivers.", 103.3. "Who forgiveth all thine iniquity; Who healeth all Thy diseases;", 116.13. "I will lift up the cup of salvation, And call upon the name of the LORD.", 116.17. "I will offer to thee the sacrifice of thanksgiving, And will call upon the name of the LORD.", 130.4. "For with Thee there is forgiveness, that Thou mayest be feared.", |
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7. Hebrew Bible, Proverbs, 5.8, 7.26, 21.23-22.4, 23.22-24.5, 31.8, 31.9, 31.10, 31.11, 31.12, 31.13, 31.14, 31.15, 31.16, 31.17, 31.18, 31.19, 31.20, 31.21, 31.22, 31.23, 31.24, 31.25, 31.26, 31.27, 31.28, 31.29, 31.30, 31.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 456| 31.12. "גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃", | 31.12. "She doeth him good and not evil all the days of her life.", |
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8. Hebrew Bible, Leviticus, 18.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. ishmael, objects to healing in the name of jesus Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 78| 18.5. "וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃", | 18.5. "Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD.", |
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| 9. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 113 |
10. Hebrew Bible, Genesis, 3.1, 3.15, 22.11, 31.11, 43.25, 43.26, 43.27, 43.28, 43.29, 43.30, 43.31, 45.1, 45.2, 45.3, 45.4, 45.5, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.14, 45.15, 45.16, 46.2, 49.33-50.26, 50.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 456| 45.12. "וְהִנֵּה עֵינֵיכֶם רֹאוֹת וְעֵינֵי אָחִי בִנְיָמִין כִּי־פִי הַמְדַבֵּר אֲלֵיכֶם׃", | 45.12. "And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.", |
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| 11. Hebrew Bible, 2 Samuel, 18.33 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1001 |
12. Hebrew Bible, Isaiah, 8.19, 10.3, 33.24, 43.25, 44.22, 51.9-51.10, 55.7, 58.1-58.11, 65.8-65.10, 66.10-66.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jesus, name of •name of jesus Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 456; Levison (2023), The Greek Life of Adam and Eve. 509; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 68| 8.19. "וְכִי־יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל־הָאֹבוֹת וְאֶל־הַיִּדְּעֹנִים הַמְצַפְצְפִים וְהַמַּהְגִּים הֲלוֹא־עַם אֶל־אֱלֹהָיו יִדְרֹשׁ בְּעַד הַחַיִּים אֶל־הַמֵּתִים׃", 10.3. "וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃", 10.3. "צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃", 33.24. "וּבַל־יֹאמַר שָׁכֵן חָלִיתִי הָעָם הַיֹּשֵׁב בָּהּ נְשֻׂא עָוֺן׃", 43.25. "אָנֹכִי אָנֹכִי הוּא מֹחֶה פְשָׁעֶיךָ לְמַעֲנִי וְחַטֹּאתֶיךָ לֹא אֶזְכֹּר׃", 44.22. "מָחִיתִי כָעָב פְּשָׁעֶיךָ וְכֶעָנָן חַטֹּאותֶיךָ שׁוּבָה אֵלַי כִּי גְאַלְתִּיךָ׃", 51.9. "עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃", 55.7. "יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל־יְהוָה וִירַחֲמֵהוּ וְאֶל־אֱלֹהֵינוּ כִּי־יַרְבֶּה לִסְלוֹחַ׃", 58.1. "קְרָא בְגָרוֹן אַל־תַּחְשֹׂךְ כַּשּׁוֹפָר הָרֵם קוֹלֶךָ וְהַגֵּד לְעַמִּי פִּשְׁעָם וּלְבֵית יַעֲקֹב חַטֹּאתָם׃", 58.1. "וְתָפֵק לָרָעֵב נַפְשֶׁךָ וְנֶפֶשׁ נַעֲנָה תַּשְׂבִּיעַ וְזָרַח בַּחֹשֶׁךְ אוֹרֶךָ וַאֲפֵלָתְךָ כַּצָּהֳרָיִם׃", 58.2. "וְאוֹתִי יוֹם יוֹם יִדְרֹשׁוּן וְדַעַת דְּרָכַי יֶחְפָּצוּן כְּגוֹי אֲשֶׁר־צְדָקָה עָשָׂה וּמִשְׁפַּט אֱלֹהָיו לֹא עָזָב יִשְׁאָלוּנִי מִשְׁפְּטֵי־צֶדֶק קִרְבַת אֱלֹהִים יֶחְפָּצוּן׃", 58.3. "לָמָּה צַּמְנוּ וְלֹא רָאִיתָ עִנִּינוּ נַפְשֵׁנוּ וְלֹא תֵדָע הֵן בְּיוֹם צֹמְכֶם תִּמְצְאוּ־חֵפֶץ וְכָל־עַצְּבֵיכֶם תִּנְגֹּשׂוּ׃", 58.4. "הֵן לְרִיב וּמַצָּה תָּצוּמוּ וּלְהַכּוֹת בְּאֶגְרֹף רֶשַׁע לֹא־תָצוּמוּ כַיּוֹם לְהַשְׁמִיעַ בַּמָּרוֹם קוֹלְכֶם׃", 58.5. "הֲכָזֶה יִהְיֶה צוֹם אֶבְחָרֵהוּ יוֹם עַנּוֹת אָדָם נַפְשׁוֹ הֲלָכֹף כְּאַגְמֹן רֹאשׁוֹ וְשַׂק וָאֵפֶר יַצִּיעַ הֲלָזֶה תִּקְרָא־צוֹם וְיוֹם רָצוֹן לַיהוָה׃", 58.6. "הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃", 58.7. "הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם׃", 58.8. "אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד יְהוָה יַאַסְפֶךָ׃", 58.9. "אָז תִּקְרָא וַיהוָה יַעֲנֶה תְּשַׁוַּע וְיֹאמַר הִנֵּנִי אִם־תָּסִיר מִתּוֹכְךָ מוֹטָה שְׁלַח אֶצְבַּע וְדַבֶּר־אָוֶן׃", 58.11. "וְנָחֲךָ יְהוָה תָּמִיד וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמֹתֶיךָ יַחֲלִיץ וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא־יְכַזְּבוּ מֵימָיו׃", 65.8. "כֹּה אָמַר יְהוָה כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ בָּאֶשְׁכּוֹל וְאָמַר אַל־תַּשְׁחִיתֵהוּ כִּי בְרָכָה בּוֹ כֵּן אֶעֱשֶׂה לְמַעַן עֲבָדַי לְבִלְתִּי הַשְׁחִית הַכֹּל׃", 65.9. "וְהוֹצֵאתִי מִיַּעֲקֹב זֶרַע וּמִיהוּדָה יוֹרֵשׁ הָרָי וִירֵשׁוּהָ בְחִירַי וַעֲבָדַי יִשְׁכְּנוּ־שָׁמָּה׃", 66.11. "לְמַעַן תִּינְקוּ וּשְׂבַעְתֶּם מִשֹּׁד תַּנְחֻמֶיהָ לְמַעַן תָּמֹצּוּ וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָהּ׃", 66.12. "כִּי־כֹה אָמַר יְהוָה הִנְנִי נֹטֶה־אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל־צַד תִּנָּשֵׂאוּ וְעַל־בִּרְכַּיִם תְּשָׁעֳשָׁעוּ׃", 66.13. "כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וּבִירוּשָׁלִַם תְּנֻחָמוּ׃", 66.14. "וּרְאִיתֶם וְשָׂשׂ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד־יְהוָה אֶת־עֲבָדָיו וְזָעַם אֶת־אֹיְבָיו׃", 66.15. "כִּי־הִנֵּה יְהוָה בָּאֵשׁ יָבוֹא וְכַסּוּפָה מַרְכְּבֹתָיו לְהָשִׁיב בְּחֵמָה אַפּוֹ וְגַעֲרָתוֹ בְּלַהֲבֵי־אֵשׁ׃", 66.16. "כִּי בָאֵשׁ יְהוָה נִשְׁפָּט וּבְחַרְבּוֹ אֶת־כָּל־בָּשָׂר וְרַבּוּ חַלְלֵי יְהוָה׃", 66.17. "הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים אֶל־הַגַּנּוֹת אַחַר אחד [אַחַת] בַּתָּוֶךְ אֹכְלֵי בְּשַׂר הַחֲזִיר וְהַשֶּׁקֶץ וְהָעַכְבָּר יַחְדָּו יָסֻפוּ נְאֻם־יְהוָה׃", 66.18. "וְאָנֹכִי מַעֲשֵׂיהֶם וּמַחְשְׁבֹתֵיהֶם בָּאָה לְקַבֵּץ אֶת־כָּל־הַגּוֹיִם וְהַלְּשֹׁנוֹת וּבָאוּ וְרָאוּ אֶת־כְּבוֹדִי׃", 66.19. "וְשַׂמְתִּי בָהֶם אוֹת וְשִׁלַּחְתִּי מֵהֶם פְּלֵיטִים אֶל־הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת תֻּבַל וְיָוָן הָאִיִּים הָרְחֹקִים אֲשֶׁר לֹא־שָׁמְעוּ אֶת־שִׁמְעִי וְלֹא־רָאוּ אֶת־כְּבוֹדִי וְהִגִּידוּ אֶת־כְּבוֹדִי בַּגּוֹיִם׃", 66.21. "וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר יְהוָה׃", 66.22. "כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־יְהוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם׃", 66.23. "וְהָיָה מִדֵּי־חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כָל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר יְהוָה׃", 66.24. "וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃", | 8.19. "And when they shall say unto you: ‘Seek unto the ghosts and the familiar spirits, that chirp and that mutter; should not a people seek unto their God? on behalf of the living unto the dead", 10.3. "And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory?", 33.24. "And the inhabitant shall not say: ‘I am sick’; The people that dwell therein shall be forgiven their iniquity.", 43.25. "I, even I, am He that blotteth out thy transgressions for Mine own sake; And thy sins I will not remember.", 44.22. "I have blotted out, as a thick cloud, thy transgressions, And, as a cloud, thy sins; Return unto Me, for I have redeemed thee.", 51.9. "Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon?", 51.10. "Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?", 55.7. "Let the wicked forsake his way, And the man of iniquity his thoughts; And let him return unto the LORD, and He will have compassion upon him, And to our God, for He will abundantly pardon", 58.1. "Cry aloud, spare not, Lift up they voice like a horn, And declare unto My people their transgression, And to the house of Jacob their sins.", 58.2. "Yet they seek Me daily, And delight to know My ways; As a nation that did righteousness, And forsook not the ordice of their God, They ask of Me righteous ordices, They delight to draw near unto God.", 58.3. "’Wherefore have we fasted, and Thou seest not? Wherefore have we afflicted our soul, and Thou takest no knowledge?’— Behold, in the day of your fast ye pursue your business, And exact all your labours.", 58.4. "Behold, ye fast for strife and contention, And to smite with the fist of wickedness; Ye fast not this day So as to make your voice to be heard on high.", 58.5. "Is such the fast that I have chosen? The day for a man to afflict his soul? Is it to bow down his head as a bulrush, And to spread sackcloth and ashes under him? Wilt thou call this a fast, And an acceptable day to the LORD?", 58.6. "Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?", 58.7. "Is it not to deal thy bread to the hungry, And that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, And that thou hide not thyself from thine own flesh?", 58.8. "Then shall thy light break forth as the morning, And thy healing shall spring forth speedily; And thy righteousness shall go before thee, The glory of the LORD shall be thy rearward.", 58.9. "Then shalt thou call, and the LORD will answer; Thou shalt cry, and He will say: ‘Here I am.’ If thou take away from the midst of thee the yoke, The putting forth of the finger, and speaking wickedness;", 58.10. "And if thou draw out thy soul to the hungry, And satisfy the afflicted soul; Then shall thy light rise in darkness, And thy gloom be as the noon-day;", 58.11. "And the LORD will guide thee continually, And satisfy thy soul in drought, And make strong thy bones; And thou shalt be like a watered garden, And like a spring of water, whose waters fail not.", 65.8. "Thus saith the LORD: As, when wine is found in the cluster, One saith: ‘Destroy it not, For a blessing is in it’; So will I do for My servants’ sakes, That I may not destroy all.", 65.9. "And I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains; and Mine elect shall inherit it, And My servants shall dwell there.", 65.10. "And Sharon shall be a fold of flocks, and the valley of Achor a place for herds to lie down in, for My people that have sought Me;", 66.10. "Rejoice ye with Jerusalem, And be glad with her, all ye that love her; Rejoice for joy with her, All ye that mourn for her;", 66.11. "That ye may suck, and be satisfied With the breast of her consolations; That ye may drink deeply with delight of the abundance of her glory.", 66.12. "For thus saith the LORD: Behold, I will extend peace to her like a river. And the wealth of the nations like an overflowing stream, and ye shall suck thereof: Ye shall be borne upon the side, and shall be dandled upon the knees.", 66.13. "As one whom his mother comforteth, So will I comfort you; and ye shall be comforted in Jerusalem.", 66.14. "And when ye see this, your heart shall rejoice, and your bones shall flourish like young grass; and the hand of the LORD shall be known toward His servants, and He will have indignation against His enemies.", 66.15. "For, behold, the LORD will come in fire, And His chariots shall be like the whirlwind; to render His anger with fury, And His rebuke with flames of fire. ", 66.16. "For by fire will the LORD contend, And by His sword with all flesh; And the slain of the LORD shall be many.", 66.17. "They that sanctify themselves and purify themselves to go unto the gardens, behind one in the midst, Eating swine’s flesh, and the detestable thing, and the mouse, Shall be consumed together, saith the LORD.", 66.18. "For I [know] their works and their thoughts; [the time] cometh, that I will gather all nations and tongues; and they shall come, and shall see My glory.", 66.19. "And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations.", 66.20. "And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD.", 66.21. "And of them also will I take for the priests and for the Levites, saith the LORD.", 66.22. "For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain.", 66.23. "And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, Saith the LORD.", 66.24. "And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. ", |
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13. Hebrew Bible, 1 Samuel, 3.4, 3.10, 15.25, 25.28, 28.6-28.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509, 1001; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 68| 3.4. "וַיִּקְרָא יְהוָה אֶל־שְׁמוּאֵל וַיֹּאמֶר הִנֵּנִי׃", 15.25. "וְעַתָּה שָׂא נָא אֶת־חַטָּאתִי וְשׁוּב עִמִּי וְאֶשְׁתַּחֲוֶה לַיהוָה׃", 25.28. "שָׂא נָא לְפֶשַׁע אֲמָתֶךָ כִּי עָשֹׂה־יַעֲשֶׂה יְהוָה לַאדֹנִי בַּיִת נֶאֱמָן כִּי־מִלְחֲמוֹת יְהוָה אֲדֹנִי נִלְחָם וְרָעָה לֹא־תִמָּצֵא בְךָ מִיָּמֶיךָ׃", 28.6. "וַיִּשְׁאַל שָׁאוּל בַּיהוָה וְלֹא עָנָהוּ יְהוָה גַּם בַּחֲלֹמוֹת גַּם בָּאוּרִים גַּם בַּנְּבִיאִם׃", 28.7. "וַיֹּאמֶר שָׁאוּל לַעֲבָדָיו בַּקְּשׁוּ־לִי אֵשֶׁת בַּעֲלַת־אוֹב וְאֵלְכָה אֵלֶיהָ וְאֶדְרְשָׁה־בָּהּ וַיֹּאמְרוּ עֲבָדָיו אֵלָיו הִנֵּה אֵשֶׁת בַּעֲלַת־אוֹב בְּעֵין דּוֹר׃", 28.8. "וַיִּתְחַפֵּשׂ שָׁאוּל וַיִּלְבַּשׁ בְּגָדִים אֲחֵרִים וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ וַיָּבֹאוּ אֶל־הָאִשָּׁה לָיְלָה וַיֹּאמֶר קסומי־[קָסֳמִי־] נָא לִי בָּאוֹב וְהַעֲלִי לִי אֵת אֲשֶׁר־אֹמַר אֵלָיִךְ׃", 28.9. "וַתֹּאמֶר הָאִשָּׁה אֵלָיו הִנֵּה אַתָּה יָדַעְתָּ אֵת אֲשֶׁר־עָשָׂה שָׁאוּל אֲשֶׁר הִכְרִית אֶת־הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִי מִן־הָאָרֶץ וְלָמָה אַתָּה מִתְנַקֵּשׁ בְּנַפְשִׁי לַהֲמִיתֵנִי׃", 28.11. "וַתֹּאמֶר הָאִשָּׁה אֶת־מִי אַעֲלֶה־לָּךְ וַיֹּאמֶר אֶת־שְׁמוּאֵל הַעֲלִי־לִי׃", 28.12. "וַתֵּרֶא הָאִשָּׁה אֶת־שְׁמוּאֵל וַתִּזְעַק בְּקוֹל גָּדוֹל וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל לֵאמֹר לָמָּה רִמִּיתָנִי וְאַתָּה שָׁאוּל׃", 28.13. "וַיֹּאמֶר לָהּ הַמֶּלֶךְ אַל־תִּירְאִי כִּי מָה רָאִית וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל אֱלֹהִים רָאִיתִי עֹלִים מִן־הָאָרֶץ׃", 28.14. "וַיֹּאמֶר לָהּ מַה־תָּאֳרוֹ וַתֹּאמֶר אִישׁ זָקֵן עֹלֶה וְהוּא עֹטֶה מְעִיל וַיֵּדַע שָׁאוּל כִּי־שְׁמוּאֵל הוּא וַיִּקֹּד אַפַּיִם אַרְצָה וַיִּשְׁתָּחוּ׃", 28.15. "וַיֹּאמֶר שְׁמוּאֵל אֶל־שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אֹתִי וַיֹּאמֶר שָׁאוּל צַר־לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי וֵאלֹהִים סָר מֵעָלַי וְלֹא־עָנָנִי עוֹד גַּם בְּיַד־הַנְּבִיאִם גַּם־בַּחֲלֹמוֹת וָאֶקְרָאֶה לְךָ לְהוֹדִיעֵנִי מָה אֶעֱשֶׂה׃", 28.16. "וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ׃", 28.17. "וַיַּעַשׂ יְהוָה לוֹ כַּאֲשֶׁר דִּבֶּר בְּיָדִי וַיִּקְרַע יְהוָה אֶת־הַמַּמְלָכָה מִיָּדֶךָ וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד׃", 28.18. "כַּאֲשֶׁר לֹא־שָׁמַעְתָּ בְּקוֹל יְהוָה וְלֹא־עָשִׂיתָ חֲרוֹן־אַפּוֹ בַּעֲמָלֵק עַל־כֵּן הַדָּבָר הַזֶּה עָשָׂה־לְךָ יְהוָה הַיּוֹם הַזֶּה׃", 28.19. "וְיִתֵּן יְהוָה גַּם אֶת־יִשְׂרָאֵל עִמְּךָ בְּיַד־פְּלִשְׁתִּים וּמָחָר אַתָּה וּבָנֶיךָ עִמִּי גַּם אֶת־מַחֲנֵה יִשְׂרָאֵל יִתֵּן יְהוָה בְּיַד־פְּלִשְׁתִּים׃", 28.21. "וַתָּבוֹא הָאִשָּׁה אֶל־שָׁאוּל וַתֵּרֶא כִּי־נִבְהַל מְאֹד וַתֹּאמֶר אֵלָיו הִנֵּה שָׁמְעָה שִׁפְחָתְךָ בְּקוֹלֶךָ וָאָשִׂים נַפְשִׁי בְּכַפִּי וָאֶשְׁמַע אֶת־דְּבָרֶיךָ אֲשֶׁר דִּבַּרְתָּ אֵלָי׃", 28.22. "וְעַתָּה שְׁמַע־נָא גַם־אַתָּה בְּקוֹל שִׁפְחָתֶךָ וְאָשִׂמָה לְפָנֶיךָ פַּת־לֶחֶם וֶאֱכוֹל וִיהִי בְךָ כֹּחַ כִּי תֵלֵךְ בַּדָּרֶךְ׃", 28.23. "וַיְמָאֵן וַיֹּאמֶר לֹא אֹכַל וַיִּפְרְצוּ־בוֹ עֲבָדָיו וְגַם־הָאִשָּׁה וַיִּשְׁמַע לְקֹלָם וַיָּקָם מֵהָאָרֶץ וַיֵּשֶׁב אֶל־הַמִּטָּה׃", 28.24. "וְלָאִשָּׁה עֵגֶל־מַרְבֵּק בַּבַּיִת וַתְּמַהֵר וַתִּזְבָּחֵהוּ וַתִּקַּח־קֶמַח וַתָּלָשׁ וַתֹּפֵהוּ מַצּוֹת׃", 28.25. "וַתַּגֵּשׁ לִפְנֵי־שָׁאוּל וְלִפְנֵי עֲבָדָיו וַיֹּאכֵלוּ וַיָּקֻמוּ וַיֵּלְכוּ בַּלַּיְלָה הַהוּא׃", | 3.4. "that the Lord called Shemu᾽el: and he answered, Here I am.", 3.10. "And the Lord came, and stood, and called as on the previous occasions, Shemu᾽el, Shemu᾽el. Then Shemu᾽el answered, Speak; for Thy servant is listening.", 15.25. "Now therefore, I pray thee, pardon my sin, and turn again with me, and I will bow down to the Lord.", 25.28. "I pray thee, forgive the trespass of thy handmaid: for the Lord will certainly make my lord a sure house; because my lord fights the battles of the Lord, and evil has not been found in thee all thy days.", 28.6. "And when Sha᾽ul inquired of the Lord, the Lord answered him not, neither by dreams, nor by the Urim, nor by prophets.", 28.7. "Then said Sha᾽ul to his servants, Seek me a woman who is a medium, that I may go to her, and inquire of her. And his servants said to him, Behold, there is a medium at ῾En-dor.", 28.8. "And Sha᾽ul disguised himself, and put on other clothes, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine for me by means of the familiar spirit, and bring him up for me, whom I shall name to thee.", 28.9. "And the woman said to him, Behold, thou knowst what Sha᾽ul has done, how he has cut off the diviners, and the wizards, out of the land: why then layest thou a snare for my life, to cause me to die?", 28.10. "And Sha᾽ul swore to her by the Lord, saying, As the Lord lives, no punishment shall befall thee for this thing.", 28.11. "Then said the woman, Whom shall I bring up to thee? And he said, Bring me up Shemu᾽el.", 28.12. "And when the woman saw Shemu᾽el, she cried with a loud voice: and the woman spoke to Sha᾽ul, saying, Why hast thou deceived me? for thou art Sha᾽ul.", 28.13. "And the king said to her, Be not afraid: for what sawest thou? And the woman said to Sha᾽ul, I saw a godlike man ascending out of the earth.", 28.14. "And he said to her, What form is he of? And she said, An old man comes up; and he is covered with a mantle. And Sha᾽ul knew that it was Shemu᾽el, and he stooped with his face to the ground, and bowed himself.", 28.15. "And Shemu᾽el said to Sha᾽ul, Why hast thou disquieted me, to bring me up? And Sha᾽ul answered, I am greatly distressed; for the Pelishtim make war against me, and God has departed from me, and answers me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayst make known to me what I shall do.", 28.16. "Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?", 28.17. "And the Lord has done for himself, as he spoke by me: for the Lord has rent the kingdom out of thy hand, and given it to thy neighbour, to David:", 28.18. "because thou wouldst not obey the voice of the Lord nor wouldst execute his fierce wrath upon ῾Amaleq, therefore has the Lord done this thing to thee this day.", 28.19. "Moreover the Lord will also deliver Yisra᾽el with thee into the hand of the Pelishtim: and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the camp of Yisra᾽el into the hand of the Pelishtim.", 28.20. "Then Sha᾽ul quickly fell full-length onto the ground and was greatly afraid at the words of Shemu᾽el; nor was there any strength in him, for he had eaten no bread all day and all night.", 28.21. "And the woman came to Sha᾽ul and saw that he was much terrified, and she said to him, Behold, thy handmaid has obeyed thy voice, and I have taken my life in my hand, and have hearkened to thy words which thou didst speak to me.", 28.22. "Now therefore, I pray thee, hearken thou also to the voice of thy handmaid, and let me set a morsel of bread before thee; and eat, that thou mayst have strength, when thou goest on thy way.", 28.23. "But he refused, and said, I will not eat. But his servants, together with the woman, compelled him; and he hearkened to their voice. So he arose from the earth, and sat upon the bed.", 28.24. "And the woman had a fatted calf in the house; and she hastened, and killed it, and took flour, and kneaded it, and baked unleavened bread of it:", 28.25. "and she brought it before Sha᾽ul, and before his servants; and they did eat. Then they rose up, and went away that night.", |
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| 14. Hebrew Bible, Jeremiah, 11.18-12.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •name of jesus Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 456 |
15. Hebrew Bible, Ezekiel, 29.3, 32.2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •name of jesus Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129| 29.3. "דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃", 32.2. "בְּתוֹךְ חַלְלֵי־חֶרֶב יִפֹּלוּ חֶרֶב נִתָּנָה מָשְׁכוּ אוֹתָהּ וְכָל־הֲמוֹנֶיהָ׃", 32.2. "בֶּן־אָדָם שָׂא קִינָה עַל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְאָמַרְתָּ אֵלָיו כְּפִיר גּוֹיִם נִדְמֵיתָ וְאַתָּה כַּתַּנִּים בַּיַּמִּים וַתָּגַח בְּנַהֲרוֹתֶיךָ וַתִּדְלַח־מַיִם בְּרַגְלֶיךָ וַתִּרְפֹּס נַהֲרוֹתָם׃", | 29.3. "speak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself.", 32.2. "’Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him: Thou didst liken thyself unto a young lion of the nations; Whereas thou art as a dragon in the seas; And thou didst gush forth with thy rivers, And didst trouble the waters with thy feet, And foul their rivers.", |
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16. Hebrew Bible, 1 Chronicles, 16.8 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 151| 16.8. "הוֹדוּ לַיהוָה קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו׃", | 16.8. "O give thanks unto the LORD, call upon His name; Make known His doings among the peoples.", |
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17. Hebrew Bible, Zechariah, 5.1-5.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 13, 14| 5.1. "וָאָשׁוּב וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה מְגִלָּה עָפָה׃", 5.1. "וָאֹמַר אֶל־הַמַּלְאָךְ הַדֹּבֵר בִּי אָנָה הֵמָּה מוֹלִכוֹת אֶת־הָאֵיפָה׃", 5.2. "וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה אָרְכָּהּ עֶשְׂרִים בָּאַמָּה וְרָחְבָּהּ עֶשֶׂר בָּאַמָּה׃", 5.3. "וַיֹּאמֶר אֵלַי זֹאת הָאָלָה הַיּוֹצֵאת עַל־פְּנֵי כָל־הָאָרֶץ כִּי כָל־הַגֹּנֵב מִזֶּה כָּמוֹהָ נִקָּה וְכָל־הַנִּשְׁבָּע מִזֶּה כָּמוֹהָ נִקָּה׃", 5.4. "הוֹצֵאתִיהָ נְאֻם יְהוָה צְבָאוֹת וּבָאָה אֶל־בֵּית הַגַּנָּב וְאֶל־בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו׃", | 5.1. "Then again I lifted up mine eyes, and saw, and behold a flying scroll.", 5.2. "And he said unto me: ‘What seest thou?’ And I answered: ‘I see a flying scroll; the length thereof is twenty cubits, and the breadth thereof ten cubits.’", 5.3. "Then said he unto me: ‘This is the curse that goeth forth over the face of the whole land; for every one that stealeth shall be swept away on the one side like it; and every one that sweareth shall be swept away on the other side like it.", 5.4. "I cause it to go forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.’", |
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18. Hebrew Bible, Ecclesiastes, 10.5, 10.8, 10.11 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •r. ishmael, objects to healing in the name of jesus Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 77, 78| 10.5. "יֵשׁ רָעָה רָאִיתִי תַּחַת הַשָּׁמֶשׁ כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט׃", 10.8. "חֹפֵר גּוּמָּץ בּוֹ יִפּוֹל וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ׃", 10.11. "אִם־יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא־לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן׃", | 10.5. "There is an evil which I have seen under the sun, like an error which proceedeth from a ruler:", 10.8. "He that diggeth a pit shall fall into it; and whoso breaketh through a fence, a serpent shall bite him.", 10.11. "If the serpent bite before it is charmed, then the charmer hath no advantage.", |
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19. Hebrew Bible, 2 Chronicles, 33.6, 35.19 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509| 33.6. "וְהוּא הֶעֱבִיר אֶת־בָּנָיו בָּאֵשׁ בְּגֵי בֶן־הִנֹּם וְעוֹנֵן וְנִחֵשׁ וְכִשֵּׁף וְעָשָׂה אוֹב וְיִדְּעוֹנִי הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃", 35.19. "בִּשְׁמוֹנֶה עֶשְׂרֵה שָׁנָה לְמַלְכוּת יֹאשִׁיָּהוּ נַעֲשָׂה הַפֶּסַח הַזֶּה׃", | 33.6. "He also made his children to pass through the fire in the valley of the son of Hinnom; and he practised soothsaying, and used enchantments, and practised sorcery, and appointed them that divined by a ghost or a familiar spirit; he wrought much evil in the sight of the LORD, to provoke Him.", 35.19. "In the eighteenth year of the reign of Josiah was this passover kept.", |
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20. Septuagint, Tobit, 6.1-6.9 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 154 | 6.1. Now as they proceeded on their way they came at evening to the Tigris river and camped there. 6.2. Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man; 6.3. and the angel said to him, "Catch the fish." So the young man seized the fish and threw it up on the land. 6.4. Then the angel said to him, "Cut open the fish and take the heart and liver and gall and put them away safely." 6.5. So the young man did as the angel told him; and they roasted and ate the fish. And they both continued on their way until they came near to Ecbatana. 6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?" 6.7. He replied, "As for the heart and liver, if a demon or evil spirit gives trouble to any one, you make a smoke from these before the man or woman, and that person will never be troubled again. 6.8. And as for the gall, anoint with it a man who has white films in his eyes, and he will be cured." 6.9. When they approached Ecbatana, |
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| 21. Dead Sea Scrolls, Community Rule, 2.13-2.26 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133 |
| 22. Anon., Testament of Judah, 23.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509 |
| 23. Anon., Sibylline Oracles, 3.224-3.226 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509 |
24. Philo of Alexandria, On The Life of Moses, 1.283 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509 | 1.283. And he, as soon as he was by himself, was again suddenly filled by divine inspiration, and, without at all understanding the words which he uttered, spoke everything that was put into his mouth, prophesying in the following manner:--"Rise up and listen, O king! prick up thy ears and hear. God is not able to speak falsely as if he were a man, nor does he change his purpose like the son of man. When he has once spoken, does he not abide by his word? For he will say nothing at all which shall not be completely brought to pass, since his word is also his deed. I, indeed, have been brought hither to bless this nation, and not to curse it. |
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25. Philo of Alexandria, On Dreams, 1.193-1.196, 1.220 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509, 1001 | 1.193. When, however, he comes into an assembly of friends, he does not begin to speak before he has first accosted each individual among them, and addressed him by name, so that they prick up their ears, and are quiet and attentive, listening to the oracles thus delivered, so as never to forget them or let them escape their memory: since in another passage of scripture we read, "Be silent and Listen." 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him." 1.196. Also the practiser of virtue is also called one of this company dear to God, being deservedly accounted worthy of the same honour; for, says the scripture, "The angel of God said to me in my sleep, Jacob: and I answered, and said, What is It?" 1.220. For we read that Joseph had a "coat of many Colours," not being sprinkled with the sacred purifications, by means of which he might have known that he himself was only a compound of dust and water, and not being able to touch that thoroughly white and most shining raiment, virtue. But being clothed in the much-variegated web of political affairs, with which the smallest possible portion of truth is mixed up; and also many and large portions of plausible, probable, and likely falsehoods, from which all the sophists of Egypt, and all the augurs, and ventriloquists, and sorcerers spring; men skilful in juggling, and in incantations, and in tricks of all kinds, from whose treacherous arts it is very difficult to escape. |
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26. New Testament, 1 Thessalonians, 3.11-3.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 153| 3.11. Αὐτὸς δὲ ὁ θεὸς καὶ πατὴρ ἡμῶν καὶ ὁ κύριος ἡμῶν Ἰησοῦς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς· 3.12. ὑμᾶς δὲ ὁ κύριος πλεονάσαι καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς, 3.13. εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. | 3.11. Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you; 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you, 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. |
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| 27. Anon., The Life of Adam And Eve, 8.1, 23.1, 39.1, 41.1-41.2 (1st cent. CE - 5th cent. CE) Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1001 |
| 28. Anon., Didache, 8.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •name of jesus Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 72 |
29. New Testament, 1 John, 1.2-1.3, 2.1, 2.14-2.16, 3.23-3.24, 4.1-4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133, 153| 1.2. καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν,— 1.3. ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθʼ ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ· 2.1. Τεκνία μου, ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε. καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χριστὸν δίκαιον, 2.14. ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα· ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος [τοῦ θεοῦ] ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν. 2.15. Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ· 2.16. ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ πατρός, ἀλλὰ ἐκ τοῦ κόσμου ἐστίν· 3.23. καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολὴν ἡμῖν. 3.24. καὶ ὁ τηρῶν τὰς ἐντολὰς αὐτοῦ ἐν αὐτῷ μένει καὶ αὐτὸς ἐν αὐτῷ· καὶ ἐν τούτῳ γινώσκομεν ὅτι μένει ἐν ἡμῖν, ἐκ τοῦ πνεύματος οὗ ἡμῖν ἔδωκεν. 4.1. Ἀγαπητοί, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ θεοῦ ἐστίν, ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον. 4.2. Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. 4.4. Ὑμεῖς ἐκ τοῦ θεοῦ ἐστέ, τεκνία, καὶ νενικήκατε αὐτούς, ὅτι μείζων ἐστὶν ὁ ἐν ὑμῖν ἢ ὁ ἐν τῷ κόσμῳ· αὐτοὶ ἐκ τοῦ κόσμου εἰσίν· 4.5. διὰ τοῦτο ἐκ τοῦ κόσμου λαλοῦσιν καὶ ὁ κόσμος αὐτῶν ἀκούεὶ. 4.6. ἡμεῖς ἐκ τοῦ θεοῦ ἐσμέν· ὁ γινώσκων τὸν θεὸν ἀκούει ἡμῶν, ὃς οὐκ ἔστιν ἐκ τοῦ θεοῦ οὐκ ἀκούει ἡμῶν. ἐκ τούτου γινώσκομεν τὸ πνεῦμα τῆς ἀληθείας καὶ τὸ πνεῦμα τῆς πλάνης. | 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 2.15. Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him. 2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. 3.23. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.1. Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 4.4. You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world. 4.5. They are of the world. Therefore they speak of the world, and the world hears them. 4.6. We are of God. He who knows God listens to us. He who is not of God doesn't listen to us. By this we know the spirit of truth, and the spirit of error. |
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30. New Testament, 1 Corinthians, 6.11, 14.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •name of jesus •jesus, name of Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 320; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88| 6.11. Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. 14.14. ἐὰν [γὰρ] προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν. | 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 14.14. For if I pray in another language, myspirit prays, but my understanding is unfruitful. |
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31. New Testament, Matthew, 2.23, 6.9-6.13, 7.22, 9.1-9.8, 9.18-9.26, 11.20-11.21, 11.23, 13.54, 13.58, 14.2, 23.37, 24.29, 26.71, 27.46, 27.52-27.53, 28.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus of nazareth, name variations •name of jesus •jesus, name of Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 72, 538; Levison (2023), The Greek Life of Adam and Eve. 1001; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 116, 151, 165, 166| 2.23. καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι Ναζωραῖος κληθήσεται. 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. 7.22. πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν; 9.1. Καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν, καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν. 9.2. Καὶ ἰδοὺ προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ Θάρσει, τέκνον· ἀφίενταί σου αἱ ἁμαρτίαι. 9.3. Καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς Οὗτος βλασφημεῖ. 9.4. καὶ εἰδὼς ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν Ἵνα τί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; 9.5. τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν Ἔγειρε καὶ περιπάτει; 9.6. ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας— τότε λέγει τῷ παραλυτικῷ Ἔγειρε ἆρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου. 9.7. καὶ ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. 9.8. Ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις. 9.18. Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς ἰδοὺ ἄρχων [εἷς] προσελθὼν προσεκύνει αὐτῷ λέγων ὅτι Ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπʼ αὐτήν, καὶ ζήσεται. 9.19. καὶ ἐγερθεὶς ὁ Ἰησοῦς ἠκολούθει αὐτῷ καὶ οἱ μαθηταὶ αὐτοῦ. 9.20. Καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· 9.21. ἔλεγεν γὰρ ἐν ἑαυτῇ Ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ σωθήσομαι. 9.22. ὁ δὲ Ἰησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν Θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης. 9.23. Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον 9.24. ἔλεγεν Ἀναχωρεῖτε, οὐ γὰρ ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει· καὶ κατεγέλων αὐτοῦ. 9.25. ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησεν τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον. 9.26. Καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην. 11.20. Τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν· 11.21. Οὐαί σοι, Χοραζείν· οὐαί σοι, Βηθσαιδάν· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ μετενόησαν. 11.23. Καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾄδου καταβήσῃ. ὅτι εἰ ἐν Σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον. 13.54. καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν Πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις; 13.58. Καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν. 14.2. καὶ εἶπεν τοῖς παισὶν αὐτοῦ Οὗτός ἐστιν Ἰωάνης ὁ βαπτιστής· αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ. 23.37. Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, — ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία [αὐτῆς] ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; 24.29. Εὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. 26.71. ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ 27.46. περὶ δὲ τὴν ἐνάτην ὥραν ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων Ἐλωί ἐλωί λεμὰ σαβαχθανεί; τοῦτʼ ἔστιν Θεέ μου θεέ μου, ἵνα τί με ἐγκατέλιπες; 27.52. καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, 27.53. καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς. 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, | 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene." 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.' 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 9.1. He entered into a boat, and crossed over, and came into his own city. 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you." 9.3. Behold, some of the scribes said to themselves, "This man blasphemes." 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 9.5. For which is easier, to say, 'Your sins are forgiven;' or to say, 'Get up, and walk?' 9.6. But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house." 9.7. He arose and departed to his house. 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 9.18. While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live." 9.19. Jesus got up and followed him, as did his disciples. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 9.21. for she said within herself, "If I just touch his garment, I will be made well." 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 9.23. When Jesus came into the ruler's house, and saw the flute players, and the crowd in noisy disorder, 9.24. he said to them, "Make room, because the girl isn't dead, but sleeping."They were ridiculing him. 9.25. But when the crowd was put out, he entered in, took her by the hand, and the girl arose. 9.26. The report of this went out into all that land. 11.20. Then he began to denounce the cities in which most of his mighty works had been done, because they didn't repent. 11.21. "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 13.54. Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? 13.58. He didn't do many mighty works there because of their unbelief. 14.2. and said to his servants, "This is John the Baptizer. He is risen from the dead. That is why these powers work in him." 23.37. "Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 26.71. When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth." 27.46. About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me?" 27.52. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 27.53. and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, |
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32. New Testament, Mark, 2.1-2.12, 3.7-3.12, 3.14, 5.18, 5.21-5.43, 6.2, 6.14, 9.30, 15.34, 16.7-16.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of •name of jesus Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 538; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 68, 116, 128, 165, 166| 2.1. Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ διʼ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν· 2.2. καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον. 2.3. καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων. 2.4. καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο. 2.5. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι. 2.6. ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 2.7. Τί οὗτος οὕτω λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός; 2.8. καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι [οὕτως] διαλογίζονται ἐν ἑαυτοῖς λέγει [αὐτοῖς] Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 2.9. τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν Ἐγείρου [καὶ] ἆρον τὸν κράβαττόν σου καὶ περιπάτει; 2.10. ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς — λέγει τῷ παραλυτικῷ 2.11. Σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου. 2.12. καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν [λέγοντας] ὅτι Οὕτως οὐδέποτε εἴδαμεν. 3.7. Καὶ ὁ Ἰησοῦς μετὰ τῶν μαθητῶν αὐτοῦ ἀνεχώρησεν πρὸς τὴν θάλασσαν· καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας ἠκολούθησεν, 3.8. καὶ ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ Ἰεροσολύμων καὶ ἀπὸ τῆς Ἰδουμαίας καὶ πέραν τοῦ Ἰορδάνου καὶ περὶ Τύρον καὶ Σιδῶνα, πλῆθος πολύ, ἀκούοντες ὅσα ποιεῖ ἦλθαν πρὸς αὐτόν. 3.9. καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον ἵνα μὴ θλίβωσιν αὐτόν· 3.10. πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῷ ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας. 3.11. καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ. 3.12. καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν. 3.14. καὶ ἐποίησεν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν, ἵνα ὦσιν μετʼ αὐτοῦ καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν 5.18. Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ. 5.21. Καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπʼ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν. 5.22. Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάειρος, 5.23. καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ. 5.24. καὶ ἀπῆλθεν μετʼ αὐτοῦ. Καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν. 5.25. καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 5.26. καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρʼ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα, 5.27. ἀκούσασα τὰ περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ· 5.28. ἔλεγεν γὰρ ὅτι Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι. 5.29. καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. 5.30. καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν Τίς μου ἥψατο τῶν ἱματίων; 5.31. καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις Τίς μου ἥψατο; 5.32. καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. 5.33. ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. 5.34. ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου. 5.35. Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον; 5.36. ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ Μὴ φοβοῦ, μόνον πίστευε. 5.37. καὶ οὐκ ἀφῆκεν οὐδένα μετʼ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάνην τὸν ἀδελφὸν Ἰακώβου. 5.38. καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, 5.39. καὶ εἰσελθὼν λέγει αὐτοῖς Τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει. 5.40. καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετʼ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον· 5.41. καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ Ταλειθά κούμ, ὅ ἐστιν μεθερμηνευόμενον Τὸ κοράσιον, σοὶ λέγω, ἔγειρε. 5.42. καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ. 5.43. καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6.14. Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον ὅτι Ἰὼάνης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ· 9.30. Κἀκεῖθεν ἐξελθόντες ἐπορεύοντο διὰ τῆς Γαλιλαίας, καὶ οὐκ ἤθελεν ἵνα τις γνοῖ· 15.34. καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ Ἐλωί ἐλωί λαμὰ σαβαχθανεί; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου [ὁ θεός μου], εἰς τί ἐγκατέλιπές με; 16.7. ἀλλὰ ὑπάγετε εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ ὅτι Προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν· ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν. 16.8. καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν, ἐφοβοῦντο γάρ· 16.9. ⟦Ἀναστὰς δὲ πρωὶ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, παρʼ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. 16.10. ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετʼ αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν· 16.11. κἀκεῖνοι ἀκούσαντες ὅτι ζῇ καὶ ἐθεάθη ὑπʼ αὐτῆς ἠπίστησαν. 16.12. Μετὰ δὲ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσιν ἐφανερώθη ἐν ἑτέρᾳ μορφῇ πορευομένοις εἰς ἀγρόν· 16.13. κἀκεῖνοι ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς· οὐδὲ ἐκείνοις ἐπίστευσαν. 16.14. Ὕστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη, καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον [ἐκ νεκρῶν] οὐκ ἐπίστευσαν, 16.15. καὶ εἶπεν αὐτοῖς Πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ εὐαγγέλιον πάσῃ τῇ κτίσει. 16.16. ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται. 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. 16.19. Ὁ μὲν οὖν κύριος [Ἰησοῦς] μετὰ τὸ λαλῆσαι αὐτοῖς ἀνελήμφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ. 16.20. ἐκεῖνοι δὲ ἐξελθόντες ἐκήρυξαν πανταχοῦ, τοῦ κυρίου συνεργοῦντος καὶ τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείων. ⟧ 16.20. ΑΛΛΩΣ ⟦Πάντα δὲ τὰ παρηγγελμένα τοῖς περὶ τὸν Πέτρον συντόμως ἐξήγγειλαν. Μετὰ δὲ ταῦτα καὶ αὐτὸς ὁ Ἰησοῦς ἀπὸ ἀνατολῆς καὶ ἀχρὶ δύσεως ἐξαπέστειλεν διʼ αὐτῶν τὸ ἱερὸν καὶ ἄφθαρτον κήρυγμα τῆς αἰωνίου σωτηρίας.⟧ | 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you." 2.6. But there were some of the scribes sitting there, and reasoning in their hearts, 2.7. "Why does this man speak blasphemies like that? Who can forgive sins but God alone?" 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. "I tell you, arise, take up your mat, and go to your house." 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this!" 3.7. Jesus withdrew to the sea with his disciples, and a great multitude followed him from Galilee, from Judea, 3.8. from Jerusalem, from Idumaea, beyond the Jordan, and those from around Tyre and Sidon. A great multitude, hearing what great things he did, came to him. 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God!" 3.12. He sternly warned them that they should not make him known. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach, 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet, 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live." 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.25. A certain woman, who had an issue of blood for twelve years, 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse, 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well." 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes?" 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?'" 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease." 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more?" 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe." 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep." 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up." 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him." 9.30. They went out from there, and passed through Galilee. He didn't want anyone to know it. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me?" 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.'" 16.8. They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid. 16.9. Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. 16.10. She went and told those who had been with him, as they mourned and wept. 16.11. When they heard that he was alive, and had been seen by her, they disbelieved. 16.12. After these things he was revealed in another form to two of them, as they walked, on their way into the country. 16.13. They went away and told it to the rest. They didn't believe them, either. 16.14. Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen. 16.15. He said to them, "Go into all the world, and preach the gospel to the whole creation. 16.16. He who believes and is baptized will be saved; but he who disbelieves will be condemned. 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." 16.19. So then the Lord Jesus, after he had spoken to them, was received up into heaven, and sat down at the right hand of God. 16.20. They went out, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen. |
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33. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172| 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. | 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. |
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34. New Testament, John, 1.12, 1.14, 1.17, 3.19, 3.20, 3.21, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 5.18, 5.20, 5.21, 5.36, 6.28, 6.29, 7.3, 7.7, 7.21, 8.12, 8.32, 8.39, 8.40, 8.41, 8.44, 8.45, 8.46, 8.48, 8.49, 8.50, 8.51, 8.52, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 9.32, 9.33, 9.34, 9.35, 9.36, 9.37, 9.38, 9.39, 9.40, 9.41, 10.20, 10.25, 10.32, 10.33, 10.37, 10.38, 13.31-17.26, 14.6, 14.8, 14.10, 14.11, 14.12, 14.13, 14.14, 14.26, 15.16, 15.24, 15.26, 16.23, 16.24, 16.26, 17.4, 17.15, 17.16, 17.17, 17.18, 17.19, 17.22, 20.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133| 9.15. πάλιν οὖν ἠρώτων αὐτὸν καὶ οἱ Φαρισαῖοι πῶς ἀνέβλεψεν. ὁ δὲ εἶπεν αὐτοῖς Πηλὸν ἐπέθηκέν μου ἐπὶ τοὺς ὀφθαλμούς, καὶ ἐνιψάμην, καὶ βλέπω. | 9.15. Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see." |
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35. New Testament, Romans, 1.8, 6.3, 7.25, 8.26, 8.34, 10.9, 10.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 151, 152, 153| 1.8. Πρῶτον μὲν εὐχαριστῶ τῷ θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ. 6.3. ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν [Ἰησοῦν] εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 7.25. χάρις [δὲ] τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. 8.26. Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, 8.34. τίς ὁ κατακρινῶν; Χριστὸς [Ἰησοῦς] ὁ ἀποθανών, μᾶλλον δὲ ἐγερθεὶς [ἐκ νεκρῶν], ὅς ἐστιν ἐν δεξιᾷ ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν· τοῦ θεοῦ, 10.9. ὅτι ἐὰν ὁμολογήσῃςτὸ ῥῆμα ἐν τῷ στόματί σουὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ, καὶ πιστεύσῃςἐν τῇ καρδίᾳ σουὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· 10.13. Πᾶς γὰρὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται. | 1.8. First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world. 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.13. For, "Whoever will call on the name of the Lord will be saved." |
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36. New Testament, Philippians, 2.9-2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 149, 152| 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, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. | 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, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. |
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37. New Testament, Hebrews, 1.1-1.4, 2.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 116, 149| 1.1. ΠΟΛΥΜΕΡΩΣ ΚΑΙ ΠΟΛΥΤΡΟΠΩΣ πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 1.2. ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας· 1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς, 1.4. τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα. 2.4. συνεπιμαρτυροῦντος τοῦ θεοῦ σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν καὶ πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν; | 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways, 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 2.4. God also bearing witness with them, both by signs and wonders, and by various works of power, and by gifts of the Holy Spirit, according to his own will? |
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38. New Testament, Galatians, 3.5, 3.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 116, 151| 3.5. ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως; 3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· | 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.27. For as many of you as werebaptized into Christ have put on Christ. |
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39. New Testament, James, 2.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 151| 2.7. οὐκ αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφʼ ὑμᾶς; | 2.7. Don't they blaspheme the honorable name by which you are called? |
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40. New Testament, Apocalypse, 2.17, 3.12, 7.1-7.17, 9.20, 12.6, 12.9, 12.11, 12.14, 14.1-14.5, 15.2-15.4, 22.3-22.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •name of jesus •jesus, name of Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133| 2.17. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφονὄνομα καινὸνγεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων. 3.12. Ὁ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπʼ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶτὸ ὄνομα τῆς πὀλεωςτοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶτὸ ὄνομάμουτὸ καινόν. 7.1. Μετὰ τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶταςἐπὶ τὰς τέσσαρας γωνίας τῆς γῆς,κρατοῦνταςτοὺς τέσσαρας ἀνέμουςτῆς γῆς, ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπὶ πᾶν δένδρον. 7.2. καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, 7.3. λέγων Μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, ἄχρισφραγίσωμεντοὺς δούλους τοῦ θεοῦ ἡμῶνἐπὶ τῶν μετώπωναὐτῶν. 7.4. Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ· 7.5. 7.6. 7.7. 7.8. 7.9. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν· 7.10. καὶ κράζουσι φωνῇ μεγάλῃ λέγοντες Ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ. 7.11. καὶ πάντες οἱ ἄγγελοι ἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ, 7.12. λέγοντες Ἀμήν· ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων [· ἀμήν]. 7.13. Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι Οὗτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον; 7.14. καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆςθλίψεωςτῆς μεγάλης, καὶἔπλυναν τὰς στολὰς αὐτῶνκαὶ ἐλεύκαναν αὐτὰςἐν τῷ αἵματιτοῦ ἀρνίου. 7.15. διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, καὶ ὁκαθήμενος ἐπὶ τοῦ θρόνουσκηνώσει ἐπʼ αὐτούς. 7.16. οὐ πεινάσουσινἔτιοὐδὲ διψήσουσινἔτι, οὐδὲ μὴ πέσῃ ἐπʼ αὐτοὺς ὁ 7.17. ἥλιος οὐδὲ πᾶνκαῦμα,ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνουποιμανεῖ αὐτούς, καὶ ὁδηγήσει αὐτοὺςἐπὶζωῆς πηγὰς ὑδάτων· καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν. 9.20. καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπε κτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐ μετενόησαν ἐκτῶν ἔργων τῶν χειρῶν αὐτῶν,ἵνα μὴ προσκυνήσουσιντὰ δαιμόνιακαὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανταιοὔτε ἀκούειν οὔτε περιπατεῖν, 12.6. καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα. 12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. 12.11. καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου· 12.14. καὶ ἐδόθησαν τῇ γυναικὶ αἱ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον εἰς τὸν τόπον αὐτῆς, ὅπου τρέφεται ἐκεῖκαιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦἀπὸ προσώπου τοῦ ὄφεως. 14.1. Καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών, καὶ μετʼ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένονἐπὶ τῶν μετώπωναὐτῶν. 14.2. καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦὡς φωνὴν ὑδάτων πολλῶνκαὶ ὡς φωνὴν βροντῆς μεγάλης, καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν. 14.3. καὶᾁδουσινὡςᾠδὴν καινὴνἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. 14.4. οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ, 14.5. καὶἐν τῷ στόματιαὐτῶνοὐχ εὑρέθη ψεῦδος·ἄμωμοί εἰσιν. 15.2. Καὶ εἶδον ὡς θάλασσαν ὑαλίνην μεμιγμένην πυρί, καὶ τοὺς νικῶντας ἐκ τοῦ θηρίου καὶ ἐκ τῆς εἰκόνος αὐτοῦ καὶ ἐκ τοῦ ἀριθμοῦ τοῦ ὀνόματος αὐτοῦ ἑστῶτας ἐπὶ τὴν θάλασσαν τὴν ὑαλίνην, ἔχοντας κιθάρας τοῦ θεοῦ. 15.3. καὶᾁδουσιν τὴν ᾠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦκαὶ τὴν ᾠδὴν τοῦ ἀρνίου λέγοντες Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, κύριε, ὁ θεός, ὁ παντοκράτωρ· δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασιλεὺς τῶν αἰώνων· 15.4. τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομά σου, ὅτι μόνος ὅσιος; ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου, ὅτι τὰ δικαιώματά σου ἐφανερώθησαν. 22.3. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι.καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ, 22.4. καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. | 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 7.1. After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. 7.2. I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, 7.3. saying, "Don't harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!" 7.4. I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: 7.5. of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben twelve thousand, of the tribe of Gad twelve thousand, 7.6. of the tribe of Asher twelve thousand, of the tribe of Naphtali twelve thousand, of the tribe of Manasseh twelve thousand, 7.7. of the tribe of Simeon twelve thousand, of the tribe of Levi twelve thousand, of the tribe of Issachar twelve thousand, 7.8. of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, of the tribe of Benjamin were sealed twelve thousand. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 7.10. They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb!" 7.11. All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God, 7.12. saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen." 7.13. One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from?" 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 7.15. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. 7.16. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; 7.17. for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes." 9.20. The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk. 12.6. The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 12.11. They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death. 12.14. Two wings of the great eagle were given to the woman, that she might fly into the wilderness to her place, so that she might be nourished for a time, and times, and half a time, from the face of the serpent. 14.1. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. 14.2. I heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. The sound which I heard was like that of harpers playing on their harps. 14.3. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 14.5. In their mouth was found no lie, for they are blameless. 15.2. I saw something like a sea of glass mixed with fire, and those who overcame the beast, and his image, and the number of his name, standing on the sea of glass, having harps of God. 15.3. They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations. 15.4. Who wouldn't fear you, Lord, And glorify your name? For you only are holy. For all the nations will come and worship before you. For your righteous acts have been revealed. 22.3. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him. 22.4. They will see his face, and his name will be on their foreheads. |
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41. New Testament, Acts, 2.14-2.40, 3.1-3.26, 4.2, 4.7-4.12, 5.15, 6.14, 7.55-7.56, 8.13, 8.16, 9.4, 9.14, 9.32-9.35, 9.40, 10.48, 11.26, 12.15, 14.10, 16.16-16.19, 18.8, 19.5, 19.11-19.17, 19.19-19.20, 22.7-22.8, 22.16, 24.5, 25.11, 26.9, 26.14, 26.24-26.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 68, 113, 117, 120, 122, 320; Levison (2023), The Greek Life of Adam and Eve. 509, 1001; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 116, 133, 144, 150, 151, 152, 153, 157, 158| 2.14. Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου. 2.15. οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας, 2.16. ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ 2.17. 2.18. 2.19. 2.20. 2.21. 2.22. Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 2.23. τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, 2.24. ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ· 2.25. Δαυεὶδ γὰρ λέγει εἰς αὐτόν 2.26. 2.27. 2.28. 2.29. Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης· 2.30. προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, 2.31. προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. 2.32. τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 2.33. τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς [καὶ] βλέπετε καὶ ἀκούετε. 2.34. οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.35. 2.36. ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 2.37. Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπάν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους Τί ποιήσωμεν, 2.38. ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 2.39. ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν. 2.40. ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης. 3.1. Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην, 3.2. καί τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο, ὃν ἐτίθουν καθʼ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην Ὡραίαν τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν, 3.3. ὃς ἰδὼν Πέτρον καὶ Ἰωάνην μέλλοντας εἰσιέναι εἰς τὸ ἱερὸν ἠρώτα ἐλεημοσύνην λαβεῖν. 3.4. ἀτενίσας δὲ Πέτρος εἰς αὐτὸν σὺν τῷ Ἰωάνῃ εἶπεν Βλέψον εἰς ἡμᾶς. 3.5. ὁ δὲ ἐπεῖχεν αὐτοῖς προσδοκῶν τι παρʼ αὐτῶν λαβεῖν. 3.6. εἶπεν δὲ Πέτρος Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι, ὃ δὲ ἔχω τοῦτό σοι δίδωμι· ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου περιπάτει. 3.7. καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρεν αὐτόν· παραχρῆμα δὲ ἐστερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρά, 3.8. καὶ ἐξαλλόμενος ἔστη καὶ περιεπάτει, καὶ εἰσῆλθεν σὺν αὐτοῖς εἰς τὸ ἱερὸν περιπατῶν καὶ ἁλλόμενος καὶ αἰνῶν τὸν θεόν. 3.9. καὶ εἶδεν πᾶς ὁ λαὸς αὐτὸν περιπατοῦντα καὶ αἰνοῦντα τὸν θεόν, 3.10. ἐπεγίνωσκον δὲ αὐτὸν ὅτι οὗτος ἦν ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος ἐπὶ τῇ Ὡραίᾳ Πύλῃ τοῦ ἱεροῦ, καὶ ἐπλήσθησαν θάμβους καὶ ἐκστάσεως ἐπὶ τῷ συμβεβηκότι αὐτῷ. 3.11. Κρατοῦντος δὲ αὐτοῦ τὸν Πέτρον καὶ τὸν Ἰωάνην συνέδραμεν πᾶς ὁ λαὸς πρὸς αὐτοὺς ἐπὶ τῇ στοᾷ τῇ καλουμένῃ Σολομῶντος ἔκθαμβοι. 3.12. ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν Ἄνδρες Ἰσραηλεῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν 3.13. αὐτόν; ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πειλάτου, κρίναντος ἐκείνου ἀπολύειν· 3.14. ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, 3.15. τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν. 3.16. καὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ διʼ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν. 3.17. καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν· 3.18. ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως. 3.19. μετανοήσατε οὖν καὶ ἐπιστρέψατε πρὸς τὸ ἐξαλιφθῆναι ὑμῶν τὰς ἁμαρτίας, 3.20. ὅπως ὒν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστὸν Ἰησοῦν, 3.21. ἃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων ἀπʼ αἰῶνος αὐτοῦ προφητῶν. 3.22. Μωυσῆς μὲν εἶπεν ὅτι Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς. 3.23. ἔσται δὲ πᾶσα ψυχὴ ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ. 3.24. καὶ πάντες δὲ οἱ προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν καὶ κατήγγειλαν τὰς ἡμέρας ταύτας. 3.25. ὑμεῖς ἐστὲ οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς ὁ θεὸς διέθετο πρὸς τοὺς πατέρας ὑμῶν, λέγων πρὸς Ἀβραάμ Καὶ ἐν τῷ σπέρματί σου εὐλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς. 3.26. ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν [ὑμῶν]. 4.2. διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν, 4.7. καὶ στήσαντες αὐτοὺς ἐν τῷ μέσῳ ἐπυνθάνοντο Ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς; 4.8. τότε Πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτούς Ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι, 4.9. εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος σέσωσται, 4.10. γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ Ἰσραὴλ ὅτι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής. 4.11. οὗτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφʼ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας. 4.12. καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς. 5.15. ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσει τινὶ αὐτῶν. 6.14. ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς. 7.55. ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, 7.56. καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. 8.13. ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. 8.16. γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 9.14. καὶ ὧδε ἔχει ἐξουσίαν παρὰ τῶν ἀρχιερέων δῆσαι πάντας τοὺς ἐπικαλουμένους τὸ ὄνομά σου. 9.32. ΕΓΕΝΕΤΟ ΔΕ ΠΕΤΡΟΝ διερχόμενον διὰ πάντων κατελθεῖν καὶ πρὸς τοὺς ἁγίους τοὺς κατοικοῦντας Λύδδα, 9.33. εὗρεν δὲ ἐκεῖ ἄνθρωπόν τινα ὀνόματι Αἰνέαν ἐξ ἐτῶν ὀκτὼ κατακείμενον ἐπὶ κραβάττου, ὃς ἦν παραλελυμένος. 9.34. καὶ εἶπεν αὐτῷ ὁ Πέτρος Αἰνέα, ἰᾶταί σε Ἰησοῦς Χριστός· ἀνάστηθι καὶ στρῶσον σεαυτῷ· καὶ εὐθέως ἀνέστη. 9.35. καὶ εἶδαν αὐτὸν πάντες οἱ κατοικοῦντες Λύδδα καὶ τὸν Σαρῶνα, οἵτινες ἐπέστρεψαν ἐπὶ τὸν κύριον. 9.40. ἐκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος καὶ θεὶς τὰ γόνατα προσηύξατο, καὶ ἐπιστρέψας πρὸς τὸ σῶμα εἶπεν Ταβειθά, ἀνάστηθι. ἡ δὲ ἤνοιξεν τοὺς ὀφθαλμοὺς αὐτῆς, καὶ ἰδοῦσα τὸν Πέτρον ἀνεκάθισεν. 10.48. προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς. 11.26. καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. 12.15. οἱ δὲ πρὸς αὐτὴν εἶπαν Μαίνῃ. ἡ δὲ διισχυρί ζετο οὕτως ἔχειν. οἱ δὲ ἔλεγον Ὁ ἄγγελός ἐστιν αὐτοῦ. 14.10. Ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός· καὶ ἥλατο καὶ περιεπάτει. 16.16. Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις 16.17. αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα [τῷ] Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. 16.18. τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ. 16.19. Ἰδόντες δὲ οἱ κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν ἐπιλαβόμενοι τὸν Παῦλον καὶ τὸν Σίλαν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας, 18.8. Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο. 19.5. ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ· 19.11. Δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν Παύλου, 19.12. ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπʼ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι. 19.13. Ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκισ̀τῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει. 19.14. ἦσαν δέ τινος Σκευᾶ Ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες. 19.15. ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς Τὸν [μὲν] Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ; 19.16. καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπʼ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατʼ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου. 19.17. τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 19.19. ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε. 19.20. Οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν. 22.7. ἔπεσά τε εἰς τὸ ἔδαφος καὶ ἤκουσα φωνῆς λεγούσης μοι Σαούλ Σαούλ, τί με διώκεις; 22.8. ἐγὼ δὲ ἀπεκρίθην Τίς εἶ, κύριε; εἶπέν τε πρὸς ἐμέ Ἐγώ εἰμι Ἰησοῦς ὁ Ναζωραῖος ὃν σὺ διώκεις. 22.16. καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ. 24.5. εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως, 25.11. εἰ μὲν οὖν ἀδικῶ καὶ ἄξιον θανάτου πέπραχά τι, οὐ παραιτοῦμαι τὸ ἀποθανεῖν· εἰ δὲ οὐδὲν ἔστιν ὧν οὗτοι κατηγοροῦσίν μου, οὐδείς με δύναται αὐτοῖς χαρίσασθαι· Καίσαρα ἐπικαλοῦμαι. 26.9. Ἐγὼ μὲν οὖν ἔδοξα ἐμαυτῷ πρὸς τὸ ὄνομα Ἰησοῦ τοῦ Ναζωραίου δεῖν πολλὰ ἐναντία πρᾶξαι· 26.14. πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν. 26.24. Ταῦτα δὲ αὐτοῦ ἀπολογουμένου ὁ Φῆστος μεγάλῃ τῇ φωνῇ φησίν Μαίνῃ, Παῦλε· τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει. 26.25. ὁ δὲ Παῦλος Οὐ μαίνομαι, φησίν, κράτιστε Φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι. | 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 2.16. But this is what has been spoken through the prophet Joel: 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. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.22. "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand, 2.35. Until I make your enemies the footstool of your feet."' 2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself." 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!" 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.3. Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 3.4. Peter, fastening his eyes on him, with John, said, "Look at us." 3.5. He listened to them, expecting to receive something from them. 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. 3.11. As the lame man who was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering. 3.12. When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.14. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 3.17. "Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19. "Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord, 3.20. and that he may send Christ Jesus, who was ordained for you before, 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness." 4.2. being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 4.7. When they had stood them in the midst, they inquired, "By what power, or in what name, have you done this?" 4.8. Then Peter, filled with the Holy Spirit, said to them, "You rulers of the people, and elders of Israel, 4.9. if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, 4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. 4.11. He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' 4.12. There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved!" 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. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us." 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!" 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.14. Here he has authority from the chief priests to bind all who call on your name." 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. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 12.15. They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel." 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 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. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 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. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty. 22.7. I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 22.16. Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' 24.5. For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 25.11. For if I have done wrong, and have committed anything worthy of death, I don't refuse to die; but if none of those things is true that these accuse me of, no one can give me up to them. I appeal to Caesar!" 26.9. "I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' 26.24. As he thus made his defense, Festus said with a loud voice, "Paul, you are crazy! Your great learning is driving you insane!" 26.25. But he said, "I am not crazy, most excellent Festus, but boldly declare words of truth and reasonableness. |
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42. New Testament, 2 Thessalonians, 2.16-2.17, 3.5, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 153| 2.16. Αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ [ὁ] θεὸς ὁ πατὴρ ἡμῶν, ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι, 2.17. παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ. 3.5. Ὁ δὲ κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ χριστοῦ. 3.16. Αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. ὁ κύριος μετὰ πάντων ὑμὼν. | 2.16. Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, 2.17. comfort your hearts and establish you in every good work and word. 3.5. May the Lord direct your hearts into the love of God, and into the patience of Christ. 3.16. Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with you all. |
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43. New Testament, 2 Corinthians, 12.6-12.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 153| 12.6. ἐὰν γὰρ θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄφρων, ἀλήθειαν γὰρ ἐρῶ· φείδομαι δέ, μή τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με ἢ ἀκούει ἐξ ἐμοῦ, 12.7. καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων. διὸ ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί, ἄγγελος Σατανᾶ, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι. 12.8. ὑπὲρ τούτου τρὶς τὸν κύριον παρεκάλεσα ἵνα ἀποστῇ ἀπʼ ἐμοῦ· καὶ εἴρηκέν μοι Ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. 12.9. Ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις, ἵνα ἐπισκηνώσῃ ἐπʼ ἐμὲ ἡ δύναμις τοῦ χριστοῦ. 12.10. διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς καὶ στενοχωρίαις, ὑπὲρ Χριστοῦ· ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι. | |
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44. Mishnah, Shabbat, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. ishmael, objects to healing in the name of jesus Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 78| 6.2. "לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל הַמְסֻמָּר, וְלֹא בְיָחִיד בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה, וְלֹא בִתְפִלִּין, וְלֹא בְקָמֵעַ בִּזְמַן שֶׁאֵינוֹ מִן הַמֻּמְחֶה, וְלֹא בְשִׁרְיוֹן, וְלֹא בְקַסְדָּא, וְלֹא בְמַגָּפָיִם. וְאִם יָצָא, אֵינוֹ חַיָּב חַטָּאת: \n", | 6.2. "A man may not go out with a nail-studded sandal, Nor with a single [sandal] if he has no wound on his foot; Nor with tefillin, Nor with an amulet, if it is not from an expert; Nor with a breastplate, Nor with a helmet; Nor with iron boots. Yet if he goes out with these, he is not liable for a sin-offering.", |
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45. Josephus Flavius, Jewish Antiquities, 3.24, 4.118-4.119, 6.92, 6.327-6.330, 7.153, 8.44-8.49 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 68, 154 | 3.24. Now when Moses had heard this from God, he came down to the multitude. But as soon as they saw him joyful at the promises he had received from God, they changed their sad counteces into gladness. So he placed himself in the midst of them, and told them he came to bring them from God a deliverance from their present distresses. 4.118. 5. Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made, whereby he was to come, as he and his confederates had invited him, by the promise of great presents: for whereas he came to curse their enemies, he had made an encomium upon them, and had declared that they were the happiest of men. 4.119. To which Balaam replied, “O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of. 6.92. Now, as soon as he had said this, God gave such great signals by thunder and lightning, and the descent of hail, as attested the truth of all that the prophet had said, insomuch that they were amazed and terrified, and confessed they had sinned, and had fallen into that sin through ignorance; and besought the prophet, as one that was a tender and gentle father to them, to render God so merciful as to forgive this their sin, which they had added to those other offenses whereby they had affronted him and transgressed against him. 6.327. 2. Now Saul, the king of the Hebrews, had cast out of the country the fortune-tellers, and the necromancers, and all such as exercised the like arts, excepting the prophets. But when he heard that the Philistines were already come, and had pitched their camp near the city Shunem, situate in the plain, he made haste to oppose them with his forces; 6.328. and when he was come to a certain mountain called Gilboa, he pitched his camp over-against the enemy; but when he saw the enemy’s army he was greatly troubled, because it appeared to him to be numerous, and superior to his own; and he inquired of God by the prophets concerning the battle, that he might know beforehand what would be the event of it. 6.329. And when God did not answer him, Saul was under a still greater dread, and his courage fell, foreseeing, as was but reasonable to suppose, that mischief would befall him, now God was not there to assist him; yet did he bid his servants to inquire out for him some woman that was a necromancer and called up the souls of the dead, that So he might know whether his affairs would succeed to his mind; 6.330. for this sort of necromantic women that bring up the souls of the dead, do by them foretell future events to such as desire them. And one of his servants told him that there was such a woman in the city Endor, but was known to nobody in the camp; hereupon Saul put off his royal apparel, and took two of those his servants with him, whom he knew to be most faithful to him, and came to Endor to the woman, and entreated her to act the part of a fortune-teller, and to bring up such a soul to him as he should name to her. 7.153. When the king was troubled at these messages, and sufficiently confounded, and said with tears and sorrow that he had sinned, (for he was without controversy a pious man, and guilty of no sin at all in his whole life, excepting those in the matter of Uriah,) God had compassion on him, and was reconciled to him, and promised that he would preserve to him both his life and his kingdom; for he said that, seeing he repented of the things he had done, he was no longer displeased with him. So Nathan, when he had delivered this prophecy to the king, returned home. 8.44. He also composed books of odes and songs a thousand and five, of parables and similitudes three thousand; for he spake a parable upon every sort of tree, from the hyssop to the cedar; and in like manner also about beasts, about all sorts of living creatures, whether upon the earth, or in the seas, or in the air; for he was not unacquainted with any of their natures, nor omitted inquiries about them, but described them all like a philosopher, and demonstrated his exquisite knowledge of their several properties. 8.45. God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; 8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. 8.48. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; 8.49. and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of 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. |
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| 46. Ps.-Philo, Biblical Antiquities, 30.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 68 |
| 47. Tosefta, Shabbat, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 78 |
| 48. Tosefta, Avodah Zarah, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. ishmael, objects to healing in the name of jesus Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 77 |
| 49. Tosefta, Hulin, 2.22, 2.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. ishmael, objects to healing in the name of jesus •jesus, homily cited in the name of Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 98; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 77 |
50. Justin, Dialogue With Trypho, 11.4, 35.8, 115.4, 132.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jesus, name of •jesus of nazareth, name variations Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 116 | 16. Justin: And God himself proclaimed by Moses, speaking thus: 'And circumcise the hardness of your hearts, and no longer stiffen the neck. For the Lord your God is both Lord of lords, and a great, mighty, and terrible God, who regards not persons, and takes not rewards.' And in Leviticus: 'Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned. Leviticus 26:40-41 For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem.' For you are not recognised among the rest of men by any other mark than your fleshly circumcision. For none of you, I suppose, will venture to say that God neither did nor does foresee the events, which are future, nor foreordained his deserts for each one. Accordingly, these things have happened to you in fairness and justice, for you have slain the Just One, and His prophets before Him; and now you reject those who hope in Him, and in Him who sent Him- God the Almighty and Maker of all things- cursing in your synagogues those that believe in Christ. For you have not the power to lay hands upon us, on account of those who now have the mastery. But as often as you could, you did so. Wherefore God, by Isaiah, calls to you, saying, 'Behold how the righteous man perished, and no one regards it. For the righteous man is taken away from before iniquity. His grave shall be in peace, he is taken away from the midst. Draw near hither, you lawless children, seed of the adulterers, and children of the whore. Against whom have you sported yourselves, and against whom have you opened the mouth, and against whom have you loosened the tongue?' Isaiah 57:1-4 |
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| 51. Clement of Alexandria, Exhortation To The Greeks, 1.1, 11.117.3-11.117.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133 |
| 52. Athenagoras, Apology Or Embassy For The Christians, 27.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133 |
| 53. Anon., Qohelet Rabba, 1.8, 1.24 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jesus, homily cited in the name of •r. ishmael, objects to healing in the name of jesus Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 98; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 78 |
54. Hippolytus, Refutation of All Heresies, 7.23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 116 | 7.23. But there was a certain Theodotus, a native of Byzantium, who introduced a novel heresy. He announces tenets concerning the originating cause of the universe, which are partly in keeping with the doctrines of the true Church, in so far as he acknowledges that all things were created by God. Forcibly appropriating, however, (his notions of) Christ from the school of the Gnostics, and of Cerinthus and Ebion, he alleges that (our Lord) appeared in some such manner as I shall now describe. (According to this, Theodotus maintains) that Jesus was a (mere) man, born of a virgin, according to the counsel of the Father, and that after he had lived promiscuously with all men, and had become pre-eminently religious, he subsequently at his baptism in Jordan received Christ, who came from above and descended (upon him) in form of a dove. And this was the reason, (according to Theodotus,) why (miraculous) powers did not operate within him prior to the manifestation in him of that Spirit which descended, (and) which proclaims him to be the Christ. But (among the followers of Theodotus) some are disposed (to think) that never was this man made God, (even) at the descent of the Spirit; whereas others (maintain that he was made God) after the resurrection from the dead. |
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55. Tertullian, Against Marcion, 4.8, 4.8.1, 4.26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus of nazareth, name variations •name of jesus Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172 | 4.8. The Christ of the Creator had to be called a Nazarene according to prophecy; whence the Jews also designate us, on that very account, Nazerenes after Him. For we are they of whom it is written, Her Nazarites were whiter than snow; Lamentations 4:7 even they who were once defiled with the stains of sin, and darkened with the clouds of ignorance. But to Christ the title Nazarene was destined to become a suitable one, from the hiding-place of His infancy, for which He went down and dwelt at Nazareth, to escape from Archelaus the son of Herod. This fact I have not refrained from mentioning on this account, because it behooved Marcion's Christ to have forborne all connection whatever with the domestic localities of the Creator's Christ, when he had so many towns in Jud a which had not been by the prophets thus assigned to the Creator's Christ. But Christ will be (the Christ) of the prophets, wheresoever He is found in accordance with the prophets. And yet even at Nazareth He is not remarked as having preached anything new, Luke 4:23 while in another verse He is said to have been rejected Luke 4:29 by reason of a simple proverb. Luke 4:24 Here at once, when I observe that they laid their hands on Him, I cannot help drawing a conclusion respecting His bodily substance, which cannot be believed to have been a phantom, since it was capable of being touched and even violently handled, when He was seized and taken and led to the very brink of a precipice. For although He escaped through the midst of them, He had already experienced their rough treatment, and afterwards went His way, no doubt because the crowd (as usually happens) gave way, or was even broken through; but not because it was eluded as by an impalpable disguise, which, if there had been such, would not at all have submitted to any touch. Tangere enim et tangi, nisi corpus, nulla potest res, is even a sentence worthy of a place in the world's wisdom. In short, He did himself touch others, upon whom He laid His hands, which were capable of being felt, and conferred the blessings of healing, Luke 4:40 which were not less true, not less unimaginary, than were the hands wherewith He bestowed them. He was therefore the very Christ of Isaiah, the healer of our sicknesses. Surely, says he, He has borne our griefs and carried our sorrows. Now the Greeks are accustomed to use for carry a word which also signifies to take away. A general promise is enough for me in passing. Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness. Accordingly, wicked spirits (just in the manner of our former example) used to go forth with a testimony, exclaiming, You are the Son of God, Luke 4:41 - of what God, is clear enough from the case itself. But they were rebuked, and ordered not to speak; precisely because Christ willed Himself to be proclaimed by men, not by unclean spirits, as the Son of God- even that Christ alone to whom this was befitting, because He had sent beforehand men through whom He might become known, and who were assuredly worthier preachers. It was natural to Him to refuse the proclamation of an unclean spirit, at whose command there was an abundance of saints. He, however, who had never been foretold (if, indeed, he wished to be acknowledged; for if he did not wish so much, his coming was in vain), would not have spurned the testimony of an alien or any sort of substance, who did not happen to have a substance of his own, but had descended in an alien one. And now, too, as the destroyer also of the Creator, he would have desired nothing better than to be acknowledged by His spirits, and to be divulged for the sake of being feared: only that Marcion says that his god is not feared; maintaining that a good being is not an object of fear, but only a judicial being, in whom reside the grounds of fear- anger, severity, judgments, vengeance, condemnation. But it was from fear, undoubtedly, that the evil spirits were cowed. Therefore they confessed that (Christ) was the Son of a God who was to be feared, because they would have an occasion of not submitting if there were none for fearing. Besides, He showed that He was to be feared, because He drove them out, not by persuasion like a good being, but by command and reproof. Or else did he reprove them, because they were making him an object of fear, when all the while he did not want to be feared? And in what manner did he wish them to go forth, when they could not do so except with fear? So that he fell into the dilemma of having to conduct himself contrary to his nature, whereas he might in his simple goodness have at once treated them with leniency. He fell, too, into another false position - of prevarication, when he permitted himself to be feared by the demons as the Son of the Creator, that he might drive them out, not indeed by his own power, but by the authority of the Creator. He departed, and went into a desert place. Luke 4:42 This was, indeed, the Creator's customary region. It was proper that the Word should there appear in body, where He had aforetime, wrought in a cloud. To the gospel also was suitable that condition of place which had once been determined on for the law. Let the wilderness and the solitary place, therefore, be glad and rejoice; so had Isaiah promised. Isaiah 35:1 When stayed by the crowds, He said, I must preach the kingdom of God to other cities also. Luke 4:42-43 Had He displayed His God anywhere yet? I suppose as yet nowhere. But was He speaking of those who knew of another god also? I do not believe so. If, therefore, neither He had preached, nor they had known, any other God but the Creator, He was announcing the kingdom of that God whom He knew to be the only God known to those who were listening to Him. 4.26. When in a certain place he had been praying to that Father above, Luke 11:1 looking up with insolent and audacious eyes to the heaven of the Creator, by whom in His rough and cruel nature he might have been crushed with hail and lightning - just as it was by Him contrived that he was (afterwards) attached to a cross at Jerusalem - one of his disciples came to him and said, Master, teach us to pray, as John also taught his disciples. This he said, forsooth, because he thought that different prayers were required for different gods! Now, he who had advanced such a conjecture as this should first show that another god had been proclaimed by Christ. For nobody would have wanted to know how to pray, before he had learned whom he was to pray to. If, however, he had already learned this, prove it. If you find nowhere any proof, let me tell you that it was to the Creator that he asked for instruction in prayer, to whom John's disciples also used to pray. But, inasmuch as John had introduced some new order of prayer, this disciple had not improperly presumed to think that he ought also to ask of Christ whether they too must not (according to some special rule of their Master) pray, not indeed to another god, but in another manner. Christ accordingly would not have taught His disciple prayer before He had given him the knowledge of God Himself. Therefore what He actually taught was prayer to Him whom the disciple had already known. In short, you may discover in the import of the prayer what God is addressed therein. To whom can I say, Father? Luke 11:2 To him who had nothing to do with making me, from whom I do not derive my origin? Or to Him, who, by making and fashioning me, became my parent? of whom can I ask for His Holy Spirit? of him who gives not even the mundane spirit; or of Him who makes His angels spirits, and whose Spirit it was which in the beginning hovered upon the waters. Genesis 1:2 Whose kingdom shall I wish to come - his, of whom I never heard as the king of glory; or His, in whose hand are even the hearts of kings? Who shall give me my daily Luke 11:3 bread? Shall it be he who produces for me not a grain of millet-seed; or He who even from heaven gave to His people day by day the bread of angels? Who shall forgive me my trespasses? Luke 11:4 He who, by refusing to judge them, does not retain them; or He who, unless He forgives them, will retain them, even to His judgment? Who shall suffer us not to be led into temptation? He before whom the tempter will never be able to tremble; or He who from the beginning has beforehand condemned the angel tempter? If any one, with such a form, invokes another god and not the Creator, he does not pray; he only blasphemes. In like manner, from whom must I ask that I may receive? of whom seek, that I may find? To whom knock, that it may be opened to me? Luke 11:9 Who has to give to him that asks, but He to whom all things belong, and whose am I also that am the asker? What, however, have I lost before that other god, that I should seek of him and find it. If it be wisdom and prudence, it is the Creator who has hidden them. Shall I resort to him, then, in quest of them? If it be health and life, they are at the disposal of the Creator. Nor must anything be sought and found anywhere else than there, where it is kept in secret that it may come to light. So, again, at no other door will I knock than at that out of which my privilege has reached me. In fine, if to receive, and to find, and to be admitted, is the fruit of labour and earnestness to him who has asked, and sought, and knocked, understand that these duties have been enjoined, and results promised, by the Creator. As for that most excellent god of yours, coming as he professes gratuitously to help man, who was not his (creature), he could not have imposed upon him any labour, or (endowed him with) any earnestness. For he would by this time cease to be the most excellent god, were he not spontaneously to give to every one who does not ask, and permit every one who seeks not to find, and open to every one who does not knock. The Creator, on the contrary, was able to proclaim these duties and rewards by Christ, in order that man, who by sinning had offended his God, might toil on (in his probation), and by his perseverance in asking might receive, and in seeking might find, and in knocking might enter. Accordingly, the preceding similitude represents the man who went at night and begged for the loaves, in the light of a friend and not a stranger, and makes him knock at a friend's house and not at a stranger's. But even if he has offended, man is more of a friend with the Creator than with the god of Marcion. At His door, therefore, does he knock to whom he had the right of access; whose gate he had found; whom he knew to possess bread; in bed now with His children, whom He had willed to be born. Even though the knocking is late in the day, it is yet the Creator's time. To Him belongs the latest hour who owns an entire age and the end thereof. As for the new god, however, no one could have knocked at his door late, for he has hardly yet seen the light of morning. It is the Creator, who once shut the door to the Gentiles, which was then knocked at by the Jews, that both rises and gives, if not now to man as a friend, yet not as a stranger, but, as He says, because of his importunity. Luke 11:8 Importunate, however, the recent god could not have permitted any one to be in the short time (since his appearance). Him, therefore, whom you call the Creator recognise also as Father. It is even He who knows what His children require. For when they asked for bread, He gave them manna from heaven; and when they wanted flesh, He sent them abundance of quails - not a serpent for a fish, nor for an egg a scorpion. Luke 11:11-13 It will, however, appertain to Him not to give evil instead of good, who has both one and the other in His power. Marcion's god, on the contrary, not having a scorpion, was unable to refuse to give what he did not possess; only He (could do so), who, having a scorpion, yet gives it not. In like manner, it is He who will give the Holy Spirit, at whose command is also the unholy spirit. When He cast out the demon which was dumb Luke 11:14 (and by a cure of this sort verified Isaiah), Isaiah 29:18 and having been charged with casting out demons by Beelzebub, He said, If I by Beelzebub cast out demons, by whom do your sons cast them out? Luke 11:19 By such a question what does He otherwise mean, than that He ejects the spirits by the same power by which their sons also did - that is, by the power of the Creator? For if you suppose the meaning to be, If I by Beelzebub, etc., by whom your sons?- as if He would reproach them with having the power of Beelzebub - you are met at once by the preceding sentence, that Satan cannot be divided against himself. Luke 11:18 So that it was not by Beelzebub that even they were casting out demons, but (as we have said) by the power of the Creator; and that He might make this understood, He adds: But if I with the finger of God cast out demons, is not the kingdom of God come near unto you? Luke 11:20 For the magicians who stood before Pharaoh and resisted Moses called the power of the Creator the finger of God. Exodus 8:19 It was the finger of God, because it was a sign that even a thing of weakness was yet abundant in strength. This Christ also showed, when, recalling to notice (and not obliterating) those ancient wonders which were really His own, He said that the power of God must be understood to be the finger of none other God than Him, under whom it had received this appellation. His kingdom, therefore, had come near to them, whose power was called His finger. Well, therefore, did He connect with the parable of the strong man armed, whom a stronger man still overcame, Luke 11:21-22 the prince of the demons, whom He had already called Beelzebub and Satan; signifying that it was he who was overcome by the finger of God, and not that the Creator had been subdued by another god. Besides, how could His kingdom be still standing, with its boundaries, and laws, and functions, whom, even if the whole world were left entire to Him, Marcion's god could possibly seem to have overcome as the stronger than He, if it were not in consequence of His law that even Marcionites were constantly dying, by returning in their dissolution to the ground, and were so often admonished by even a scorpion, that the Creator had by no means been overcome? A (certain) mother of the company exclaims, 'Blessed is the womb that bare You, and the paps which You have sucked;' but the Lord said, 'Yea, rather, blessed are they that hear the word of God, and keep it.' Luke 11:27-28 Now He had in precisely similar terms rejected His mother or His brethren, while preferring those who heard and obeyed God. His mother, however, was not here present with Him. On that former occasion, therefore, He had not denied that He was her son by birth. On hearing this (salutation) the second time, He the second time transferred, as He had done before, the blessedness to His disciples from the womb and the paps of His mother, from whom, however, unless He had in her (a real mother) He could not have transferred it. |
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| 56. Anon., Acts of Peter, 5.13-5.31 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •name of jesus Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 208 |
57. Justin, First Apology, 26.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 116, 133 | 56. But the evil spirits were not satisfied with saying, before Christ's appearance, that those who were said to be sons of Jupiter were born of him; but after He had appeared, and been born among men, and when they learned how He had been foretold by the prophets, and knew that He should be believed on and looked for by every nation, they again, as was said above, put forward other men, the Samaritans Simon and Meder, who did many mighty works by magic, and deceived many, and still keep them deceived. For even among yourselves, as we said before, Simon was in the royal city Rome in the reign of Claudius C sar, and so greatly astonished the sacred senate and people of the Romans, that he was considered a god, and honoured, like the others whom you honour as gods, with a statue. Wherefore we pray that the sacred senate and your people may, along with yourselves, be arbiters of this our memorial, in order that if any one be entangled by that man's doctrines, he may learn the truth, and so be able to escape error; and as for the statue, if you please, destroy it. |
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58. Tertullian, On Idolatry, 20-21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36 | 21. But it is a mark of timidity, when some other man binds you in the name of his gods, by the making of an oath, or by some other form of attestation, and you, for fear of discovery, remain quiet. For you equally, by remaining quiet, affirm their majesty, by reason of which majesty you will seem to be bound. What matters it, whether you affirm the gods of the nations by calling them gods, or by hearing them so called? Whether you swear by idols, or, when adjured by another, acquiesce? Why should we not recognize the subtleties of Satan, who makes it his aim that, what he cannot effect by our mouth, he may effect by the mouth of his servants, introducing idolatry into us through our ears? At all events, whoever the adjurer is, he binds you to himself either in friendly or unfriendly conjunction. If in unfriendly, you are now challenged unto battle, and know that you must fight. If in friendly, with how far greater security will you transfer your engagement unto the Lord, that you may dissolve the obligation of him through whose means the Evil One was seeking to annex you to the honour of idols, that is, to idolatry! All sufferance of that kind is idolatry. You honour those to whom, when imposed as authorities, you have rendered respect. I know that one (whom the Lord pardon!), when it had been said to him in public during a law-suit, Jupiter be angry with you, answered, On the contrary, with you. What else would a heathen have done who believed Jupiter to be a god? For even had he not retorted the malediction by Jupiter (or other such like), yet, by merely returning a curse, he would have confirmed the divinity of Jove, showing himself irritated by a malediction in Jove's name. For what is there to be indigt at, (if cursed) in the name of one whom you know to be nothing? For if you rave, you immediately affirm his existence, and the profession of your fear will be an act of idolatry. How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept, not to return a curse in the name of God even, but dearly to bless in the name of God, that you may both demolish idols and preach God, and fulfil discipline. |
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| 59. Irenaeus, Refutation of All Heresies, 1.14.2, 1.14.5, 1.15.1, 2.31.2-2.31.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, names of •jesus, name of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 49; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133 |
60. Anon., Acts of Thomas, 27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •name of jesus Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65 | 27. And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said): Come, thou holy name of the Christ that is above every name. Come, thou power of the Most High, and the compassion that is perfect. Come, gift (charism) of the Most High. Come, compassionate mother. Come, communion of the male. Come, she that revealeth the hidden mysteries. Come, mother of the seven houses, that thy rest may be in the eighth house. Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with these young men. Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. And when they were sealed, there appeared unto them a youth holding a lighted torch, so that their lamps became dim at the approach of the light thereof. And he went forth and was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to be contained by us, and we are not able to bear it, for it is too great for our sight. And when the dawn came and it was morning, he brake bread and made them partakers of the eucharist of the Christ. And they were glad and rejoiced. And many others also, believing, were added to them, and came into the refuge of the Saviour. |
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| 61. Origen, Philocalia, 12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, name of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88 |
| 62. Origen, Philocalia, 12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, name of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88 |
| 63. Origen, Homilies On Joshua, 13.2, 20.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 34, 36 |
| 64. Origen, Homilies On Numbers, 13.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 34 |
| 65. Origen, Exhortation To Martyrdom, 46 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, name of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 55 |
| 66. Origen, On Prayer, 2.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, name of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88 |
67. Origen, Against Celsus, 1.6, 1.8, 1.24, 1.25, 1.46, 1.67, 4.33-34, 5.46, 6.40 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 55, 89; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 34 | 1.24. After this he continues: These herdsmen and shepherds concluded that there was but one God, named either the Highest, or Adonai, or the Heavenly, or Sabaoth, or called by some other of those names which they delight to give this world; and they knew nothing beyond that. And in a subsequent part of his work he says, that It makes no difference whether the God who is over all things be called by the name of Zeus, which is current among the Greeks, or by that, e.g., which is in use among the Indians or Egyptians. Now, in answer to this, we have to remark that this involves a deep and mysterious subject - that, viz., respecting the nature of names: it being a question whether, as Aristotle thinks, names were bestowed by arrangement, or, as the Stoics hold, by nature; the first words being imitations of things, agreeably to which the names were formed, and in conformity with which they introduce certain principles of etymology; or whether, as Epicurus teaches (differing in this from the Stoics), names were given by nature, - the first men having uttered certain words varying with the circumstances in which they found themselves. If, then, we shall be able to establish, in reference to the preceding statement, the nature of powerful names, some of which are used by the learned among the Egyptians, or by the Magi among the Persians, and by the Indian philosophers called Brahmans, or by the Saman ans, and others in different countries; and shall be able to make out that the so-called magic is not, as the followers of Epicurus and Aristotle suppose, an altogether uncertain thing, but is, as those skilled in it prove, a consistent system, having words which are known to exceedingly few; then we say that the name Sabaoth, and Adonai, and the other names treated with so much reverence among the Hebrews, are not applicable to any ordinary created things, but belong to a secret theology which refers to the Framer of all things. These names, accordingly, when pronounced with that attendant train of circumstances which is appropriate to their nature, are possessed of great power; and other names, again, current in the Egyptian tongue, are efficacious against certain demons who can only do certain things; and other names in the Persian language have corresponding power over other spirits; and so on in every individual nation, for different purposes. And thus it will be found that, of the various demons upon the earth, to whom different localities have been assigned, each one bears a name appropriate to the several dialects of place and country. He, therefore, who has a nobler idea, however small, of these matters, will be careful not to apply differing names to different things; lest he should resemble those who mistakenly apply the name of God to lifeless matter, or who drag down the title of the Good from the First Cause, or from virtue and excellence, and apply it to blind Plutus, and to a healthy and well-proportioned mixture of flesh and blood and bones, or to what is considered to be noble birth. |
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68. Origen, Commentary On John, a b c d\n0 1.34 1.34 1 34 \n1 1.3/18 1.3/18 1 3/18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36 | 1.34. Further, we have to ask in what sense He is called in the Apocalypse the First and the Last, and how, in His character as the First, He is not the same as the Alpha and the beginning, while in His character as the Last He is not the same as the Omega and the end. It appears to me, then, that the reasonable beings which exist are characterized by many forms, and that some of them are the first, some the second, some the third, and so on to the last. To pronounce exactly, however, which is the first, what kind of a being the second is, which may truly be designated third, and to carry this out to the end of the series, this is not a task for man, but transcends our nature. We shall yet venture, such as we are, to stand still a little at this point, and to make some observations on the matter. There are some gods of whom God is god, as we hear in prophecy, Thank ye the God of gods, and The God of gods has spoken, and called the earth. Now God, according to the Gospel, Matthew 20:2 is not the God of the dead but of the living. Those gods, then, are living of whom God is god. The Apostle, too, writing to the Corinthians, says: 1 Corinthians 8:5 As there are gods many and lords many, and so we have spoken of these gods as really existing. Now there are, besides the gods of whom God is god, certain others, who are called thrones, and others called dominions, lordships, also, and powers in addition to these. The phrase, Ephesians 1:21 above every name that is named, not only in this world, but also in that which is to come, leads us to believe that there are yet others besides these which are less familiar to us; one kind of these the Hebrews called Sabai, from which Sabaoth was formed, who is their ruler, and is none other than God. Add to all these the reasonable being who is mortal, man. Now the God of all things made first in honour some race of reasonable beings; this I consider to be those who are called gods, and the second order, let us say, for the present, are the thrones, and the third, undoubtedly, the dominions. And thus we come down in order to the last reasonable race, which, perhaps, cannot be any other than man. The Saviour accordingly became, in a diviner way than Paul, all things to all, that He might either gain all or perfect them; it is clear that to men He became a man, and to the angels an angel. As for His becoming man no believer has any doubt, but as to His becoming an angel, we shall find reason for believing it was so, if we observe carefully the appearances and the words of the angels, in some of which the powers of the angels seem to belong to Him. In several passages angels speak in such a way as to suggest this, as when the angel of the Lord appeared in a flame of fire. And he said, I am the God of Abraham and of Isaac and of Jacob. But Isaiah also says: Isaiah 9:6 His name is called Angel of Great Counsel. The Saviour, then, is the first and the last, not that He is not what lies between, but the extremities are named to show that He became all things. Consider, however, whether the last is man, or the things said to be under the earth, of which are the demons, all of them or some. We must ask, too, about those things which the Saviour became which He speaks of through the prophet David, And I became as a man without any to help him, free among the dead. His birth from the Virgin and His life so admirably lived showed Him to be more than man, and it was the same among the dead. He was the only free person there, and His soul was not left in hell. Thus, then, He is the first and the last. Again, if there be letters of God, as such there are, by reading which the saints may say they have read what is written on the tablets of heaven, these letters, by which heavenly things are to be read, are the notions, divided into small parts, into Α and so on to Ω, the Son of God. Again, He is the beginning and the end, but He is this not in all His aspects equally. For He is the beginning, as the Proverbs teach us, inasmuch as He is wisdom; it is written: The Lord founded Me in the beginning of His ways, for His works. In the respect of His being the Logos He is not the beginning. The Word was in the beginning. Thus in His aspects one comes first and is the beginning, and there is a second after the beginning, and a third, and so on to the end, as if He had said, I am the beginning. inasmuch as I am wisdom, and the second, perhaps, inasmuch as I am invisible, and the third in that I am life, for what was made was life in Him. One who was qualified to examine and to discern the sense of Scripture might, no doubt, find many members of the series; I cannot say if he could find them all. The beginning and the end is a phrase we usually apply to a thing that is a completed unity; the beginning of a house is its foundation and the end the parapet. We cannot but think of this figure, since Christ is the stone which is the head of the corner, to the great unity of the body of the saved. For Christ the only-begotten Son is all and in all, He is as the beginning in the man He assumed, He is present as the end in the last of the saints, and He is also in those between, or else He is present as the beginning in Adam, as the end in His life on earth, according to the saying: The last Adam was made a quickening spirit. This saying harmonizes well with the interpretation we have given of the first and the last. |
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| 69. Origen, Commentary On Romans, 7.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, name of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 89 |
70. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172| 103a. בגלל מנשה דלא עבד תשובה,א"ר יוחנן כל האומר מנשה אין לו חלק לעוה"ב מרפה ידיהן של בעלי תשובה דתני תנא קמיה דר' יוחנן מנשה עשה תשובה (ל) שלשים ושלש שנים דכתיב (מלכים ב כא, א) בן שתים עשרה שנה מנשה במלכו וחמשים וחמש שנה מלך בירושלים ויעש (הרע) [אשרה] כאשר עשה אחאב מלך ישראל כמה מלך אחאב עשרין ותרתין שנין מנשה כמה מלך חמשים וחמש דל מינייהו עשרים ותרתין פשו להו תלתין ותלת,א"ר יוחנן משום רשב"י מאי דכתי' (דברי הימים ב לג, יג) וישמע אליו ויחתר לו ויעתר לו מיבעי ליה מלמד שעשה לו הקב"ה כמין מחתרת ברקיע כדי לקבלו בתשובה מפני מדת הדין,וא"ר יוחנן משום רשב"י מאי דכתיב (ירמיהו כו, א) בראשית ממלכות יהויקים בן יאשיהו וכתיב (ירמיהו כח, א) בראשית ממלכת צדקיה וכי עד האידנא לא הוו מלכי,אלא בקש הקב"ה להחזיר את העולם כולו לתוהו ובוהו בשביל יהויקים נסתכל בדורו ונתקררה דעתו,בקש הקב"ה להחזיר את העולם כולו לתוהו ובוהו בשביל דורו של צדקיה נסתכל בצדקיה ונתקררה דעתו בצדקיה נמי כתיב (מלכים ב כד, ט) ויעש הרע בעיני ה' שהיה בידו למחות ולא מיחה,וא"ר יוחנן משום רשב"י מאי דכתיב (משלי כט, ט) איש חכם נשפט את איש אויל ורגז ושחק ואין נחת אמר הקב"ה כעסתי על אחז ונתתיו ביד מלכי דמשק זיבח וקיטר [לאלהיהם] שנאמר (דברי הימים ב כח, כג) ויזבח לאלהי דרמשק המכים בו ויאמר [כי] אלהי מלכי ארם הם מעזרים אותם להם אזבח ויעזרוני והם היו [לו] להכשילו ולכל ישראל,שחקתי עם אמציה ונתתי מלכי אדום בידו הביא אלהיהם והשתחוה להם שנאמר (דברי הימים ב כה, יד) ויהי אחרי (כן) בא אמציה מהכות את אדומים ויבא את אלהי בני שעיר ויעמידם [לו] לאלהים ולפניהם ישתחוה ולהם יקטר אמר רב פפא היינו דאמרי אינשי בכיי ליה למר דלא ידע חייכי למר דלא ידע ווי ליה למר דלא ידע בין טב לביש,(ירמיהו לט, ג) ויבאו כל [שרי] מלך בבל (ויבאו) [וישבו] בשער התוך א"ר יוחנן משום רשב"י מקום שמחתכין בו הלכות אמר רב פפא היינו דאמרי אינשי באתרא דמריה תלא ליה זייניה תמן קולבא רעיא קולתיה תלא,(סימן על שדה בתים לא תאונה),אמר רב חסדא אמר רבי ירמיה בר אבא מאי דכתיב (משלי כד, ל) על שדה איש עצל עברתי ועל כרם אדם חסר לב והנה עלה כולו קמשונים כסו פניו חרולים וגדר אבניו נהרסה על שדה איש עצל עברתי זה אחז ועל כרם אדם חסר לב זה מנשה והנה עלה כולו קמשונים זה אמון כסו פניו חרולים זה יהויקים וגדר אבניו נהרסה זה צדקיהו שנחרב בית המקדש בימיו,ואמר רב חסדא אמר רבי ירמיה בר אבא ארבע כיתות אין מקבלות פני שכינה כת לצים כת שקרנים כת חניפים כת מספרי לשון הרע כת לצים דכתיב (הושע ז, ה) משך ידו את לוצצים כת שקרנים דכתיב (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני כת חניפים דכתיב (איוב יג, טז) כי לא לפניו חנף יבוא כת מספרי לשון הרע דכתיב (תהלים ה, ה) כי לא אל חפץ רשע אתה לא יגורך רע צדיק אתה ולא יהיה במגורך רע,ואמר רב חסדא אמר רבי ירמיה בר אבא מאי דכתיב (תהלים צא, י) לא תאונה אליך רעה ונגע לא יקרב באהלך לא תאונה אליך רעה שלא ישלוט) בהן יצר הרע ונגע לא יקרב באהלך שלא תמצא אשתך ספק נדה בשעה שתבא מן הדרך,דבר אחר לא תאונה אליך רעה שלא יבעתוך חלומות רעים והרהורים רעים ונגע לא יקרב באהלך שלא יהא לך בן או תלמיד שמקדיח תבשילו ברבים [כגון ישו הנוצרי],עד כאן ברכו אביו מכאן ואילך ברכתו אמו (תהלים צא, יא) כי מלאכיו יצוה לך לשמרך בכל דרכיך על כפים ישאונך וגו' על שחל ופתן תדרוך וגו',עד כאן ברכתו אמו מכאן ואילך ברכתו שמים | 103a. b “on account of Manasseh” /b means b because he did not repent, /b and the people followed in his footsteps., b Rabbi Yoḥa says: Anyone who says /b that b Manasseh has no share in the World-to-Come discourages penitents, /b as Manasseh repented and according to them is nevertheless excluded from the World-to-Come. b As /b the b i tanna /i taught /b a i baraita /i b before Rabbi Yoḥa: Manasseh repented for thirty-three years, as it is written: “Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem…And he did that which was evil…And he made an i ashera /i , as did Ahab king of Israel” /b (II Kings 21:1–3). b How many /b years b did Ahab reign? /b He reigned b twenty-two years. How many /b years b did Manasseh reign? /b He reigned b fifty-five /b years. b Deduct from them /b the b twenty-two /b years during which he performed evil like Ahab, and b thirty-three /b years b remain for him /b to have repented., b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: What /b is the meaning of that b which is written: “And he prayed to Him; and He made an opening for him” /b (II Chronicles 33:13)? Instead: b And He received his entreaty, should have been /b written. Rather, this b teaches that the Holy One, Blessed be He, crafted for him a type of opening in Heaven in order to accept him in repentance. /b It was necessary for Manasseh to enter the World-to-Come in a clandestine manner, b due to the attribute of justice /b that sought to prevent his entry by claiming that his sentence was irreversible.,§ b And Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: What /b is the meaning of that b which is written: “In the beginning of the reign of Jehoiakim, son of Josiah” /b (Jeremiah 26:1), b and it is written: “In the beginning of the reign of Zedekiah” /b (Jeremiah 28:1). b But is it so /b that b until now there were no kings? /b Why did the prophet use the term “in the beginning” exclusively with regard to these two kings, as opposed to: During the first year of his reign, or a similar formulation?, b Rather, /b the reason for the unusual formulation is that b the Holy One, Blessed be He, sought to restore the entire world to chaos and void, /b as it was in the beginning before Creation, b on account of Jehoiakim /b the wicked; but b He observed /b Jehoiakim’s b generation, /b which included the righteous who had not yet been exiled to Babylonia, b and His mind was set at ease. /b The term “in the beginning” is used to signify that it is as though the world had been created anew.,Likewise, b the Holy One, Blessed be He, sought to restore the entire world to chaos and void, /b as it was in the beginning before Creation, b on account of the generation of Zedekiah, /b as only the wicked remained after the exile of the righteous; but b He observed Zedekiah and His mind was set at ease. /b The Gemara asks: b With regard to Zedekiah it is also written: “And he did evil in the eyes of the Lord” /b (II Kings 24:19); why was God’s mind set at ease? The Gemara answers: Zedekiah was not wicked; rather, b he had /b it b in his power to rebuke /b the people of his generation b and he did not rebuke /b them. Therefore, their sins are attributed to him., b And Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: What /b is the meaning of that b which is written: “If a wise man contends with a foolish man, whether he is angry or laughs, there is no rest” /b (Proverbs 29:9)? b The Holy One, Blessed be He, said: I was angry with Ahaz and I delivered him into the hand of the kings of Damascus. He /b then b sacrificed /b offerings b and burned /b incense b to their gods, as it is stated: “He sacrificed to the gods of Damascus that smote him; and he said: Because the gods of the kings of Aram help them, I will sacrifice to them, and they will help me. But they were the ruin of him, and of all Israel” /b (II Chronicles 28:23). When the Holy One, Blessed be He, was angry with Israel and caused them to lose a war to prompt them to repent of their sins, their response was to worship idols., b I smiled upon Amaziah and I delivered the kings of Edom into his hand. /b In response, b he brought their gods and bowed to them, as it is stated: “And it came to pass after Amaziah came from striking the Edomites, that he brought the gods of the children of Seir and set them up to be his gods and prostrated himself before them, and burned incense to them” /b (II Chronicles 25:14). The response to victory in war was the same, idol worship. They are incorrigible. b Rav Pappa says /b that b this /b is in accordance with the adage b that people say: I cried for the master and he did not know, I smiled for the master and he did not know; woe unto the master who does not know /b the distinction b between good and bad. /b The Jewish people also resorted to idol worship both when God rewarded them and when He afflicted them.,With regard to the verse: b “And all the princes of the king of Babylonia came in and sat in the middle gate [ i sha’ar hattavekh /i ]” /b (Jeremiah 39:3), b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: /b i Sha’ar hattavekh /i was b the place in which they /b would b decide [ i meḥattekhin /i ] i halakhot /i . Rav Pappa says /b that b this /b is in accordance with the adage b that people say: In the place that the master /b of the house b hangs his weapons, there the despicable shepherd hangs his jug. /b In the place where the Sanhedrin convened, Nebuchadnezzar the wicked and his princes now assemble.,§ The Gemara cites b a mnemonic /b for the following statements that Rav Ḥisda said that Rabbi Yirmeya bar Abba said: b By the field, houses, shall not befall. /b , b Rav Ḥisda says /b that b Rabbi Yirmeya bar Abba says: What /b is the meaning of that b which is written: “I passed by the field of an indolent man, and by the vineyard of a man void of understanding; and behold, it was overgrown with thistles, and its surface was covered with nettles, and its stone wall was broken” /b (Proverbs 24:30–31)? The verse describes the spiritual and political decline of the kings of Judea. b “I passed by the field of an indolent man”; this /b is a reference to b Ahaz. “And by the vineyard of a man void of understanding”; this /b is a reference to b Manasseh. “And behold, it was overgrown with thistles”; this /b is a reference to b Amon. “And its surface was covered with nettles”; this /b is a reference to b Jehoiakim. “And its stone wall was broken”; this /b is a reference to b Zedekiah, in whose days the Temple was destroyed. /b ,Apropos the previous statement, the Gemara cites an additional statement. b And Rav Ḥisda says /b that b Rabbi Yirmeya bar Abba says /b that b four groups do not receive the Divine Presence: /b This pertains to b the group of cynics, the group of liars, the group of flatterers, /b and b the group of slanderers. /b This pertains to b the group of cynics, as it is written: “He withdrew His hand with cynics” /b (Hosea 7:5), indicating that God distanced Himself from them. This pertains to b the group of liars, as it is written: “He that speaks falsehoods shall not be established before My eyes” /b (Psalms 101:7). This pertains to b the group of flatterers, as it is written: “That a flatterer shall not come before Him” /b (Job 13:16). This pertains to b the group of slanderers, as it is stated: “For You are not a God who desires wickedness; evil shall not dwell with You” /b (Psalms 5:5), which means: b You are righteous, and there will be no /b form of b evil in Your dwelling. /b , b And Rav Ḥisda says /b that b Rabbi Yirmeya bar Abba says: What /b is the meaning of that b which is written: “No evil shall befall you, nor shall any plague come near your tent” /b (Psalms 91:10)? b “No evil shall befall you” /b means b that the evil inclination shall not dominate them. “Nor shall any plague come near your tent” /b means b that you will never find your wife /b in a state of b uncertainty /b whether she has the halakhic status of b a menstruating woman when you return from a journey. /b After a period of separation, when a husband desires his wife, her uncertain status may prove more frustrating than a situation where the prohibition is clear-cut., b Alternatively, /b the phrase b “no evil shall befall you” /b means b that you will be frightened neither by bad dreams nor by evil thoughts. “Nor shall any plague come near your tent” /b means b that you will not have a child or student who overcooks his food in public, /b i.e., sins in public and causes others to sin, b such as /b in the well-known case of b Jesus the Nazarene. /b , b Until this point /b in the psalm, Solomon’s b father, /b David, b blessed him, /b as these are blessings appropriate for a father to bless his son. b From this /b point b forward, his mother blessed him, /b as these are blessings appropriate for a mother to bless her son. b “For he shall order His angels to preserve you in all your ways. They shall bear you on their hands, /b lest they dash your foot against a stone. b You shall tread upon the lion and the adder; /b the young lion and the crocodile shall you trample under foot” (Psalms 91:11–13)., b Until this point /b in the psalm, b his mother blessed him. From this /b point b forward, /b God in b Heaven blessed him, /b as the psalm proceeds to refer to God in the first person, as though speaking in His name: |
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71. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jesus of nazareth, name variations Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172| 17b. אין פרץ שלא תהא סיעתנו כסיעתו של דוד שיצא ממנו אחיתופל ואין יוצאת שלא תהא סיעתנו כסיעתו של שאול שיצא ממנו דואג האדומי ואין צוחה שלא תהא סיעתנו כסיעתו של אלישע שיצא ממנו גחזי ברחובותינו שלא יהא לנו בן או תלמיד שמקדיח תבשילו ברבים: (ישעיהו מו, יב),שמעו אלי אבירי לב הרחוקים מצדקה רב ושמואל ואמרי לה רבי יוחנן ורבי אלעזר חד אמר כל העולם כולו נזונין בצדקה והם נזונין בזרוע וחד אמר כל העולם כולו נזונין בזכותם והם אפילו בזכות עצמן אין נזונין כדרב יהודה אמר רב,דאמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת מהר חורב ואומרת כל העולם כולו נזונין בשביל חנינא בני וחנינא בני די לו בקב חרובין מערב שבת לערב שבת,ופליגא דרב יהודה דאמר רב יהודה מאן אבירי לב גובאי טפשאי אמר רב יוסף תדע דהא לא איגייר גיורא מינייהו,אמר רב אשי בני מתא מחסיא אבירי לב נינהו דקא חזו יקרא דאורייתא תרי זמני בשתא ולא קמגייר גיורא מינייהו:,חתן אם רוצה לקרות וכו':,למימרא דרבן שמעון בן גמליאל חייש ליוהרא ורבנן לא חיישי ליוהרא והא איפכא שמעינן להו דתנן מקום שנהגו לעשות מלאכה בתשעה באב עושין מקום שנהגו שלא לעשות אין עושין וכל מקום תלמידי חכמים בטלים רבן שמעון בן גמליאל אומר לעולם יעשה כל אדם את עצמו כתלמיד חכם,קשיא דרבנן אדרבנן קשיא דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל,אמר רבי יוחנן מוחלפת השיטה רב שישא בריה דרב אידי אמר לעולם לא תחליף דרבנן אדרבנן לא קשיא ק"ש כיון דכ"ע קא קרו ואיהו נמי קרי לא מיחזי כיוהרא הכא כיון דכולי עלמא עבדי מלאכה ואיהו לא קא עביד מיחזי כיוהרא,דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל לא קשיא התם בכונה תליא מילתא ואנן סהדי דלא מצי לכווני דעתיה אבל הכא הרואה אומר מלאכה הוא דאין לו פוק חזי כמה בטלני איכא בשוקא:, br br big strongהדרן עלך היה קורא /strong /big br br,מתני׳ big strongמי /strong /big שמתו מוטל לפניו פטור מק"ש ומן התפלה ומן התפילין ומכל מצות האמורות בתורה,נושאי המטה וחלופיהן וחלופי חלופיהן את שלפני המטה ואת שלאחר המטה את שלפני המטה צורך בהם פטורים ואת שלאחר המטה צורך בהם חייבין ואלו ואלו פטורים מן התפלה,קברו את המת וחזרו אם יכולין להתחיל ולגמור עד שלא יגיעו לשורה יתחילו ואם לאו לא יתחילו,העומדים בשורה הפנימיים פטורים והחיצונים חייבים (נשים ועבדים וקטנים פטורים מק"ש ומן התפילין וחייבין בתפלה ובמזוזה ובברכת המזון):, big strongגמ׳ /strong /big מוטל לפניו אין ושאינו מוטל לפניו לא,ורמינהי מי שמתו מוטל לפניו אוכל בבית אחר ואם אין לו בית אחר אוכל בבית חבירו ואם אין לו בית חבירו עושה מחיצה ואוכל ואם אין לו דבר לעשות מחיצה מחזיר פניו ואוכל ואינו מיסב ואוכל ואינו אוכל בשר ואינו שותה יין ואינו מברך ואינו מזמן | 17b. b “There is no breach”; that our faction /b of Sages b should not be like the faction of David, from which Ahitophel emerged, /b who caused a breach in the kingdom of David. br b “And no going forth”; that our faction should not be like the faction of Saul, from which Doeg the Edomite emerged, /b who set forth on an evil path. br b “And no outcry”; that our faction should not be like the faction of Elisha, from which Geihazi emerged. /b br b “In our open places”; that we should not have a child or student who overcooks his food in public, /b i.e., who sins in public and causes others to sin, b as /b in the well-known case of b Jesus the Nazarene. /b ,Having cited a dispute with regard to the interpretation of a verse where we are uncertain whether the dispute is between Rav and Shmuel or Rabbi Yoḥa and Rabbi Elazar, the Gemara cites another verse with regard to which there is a similar dispute. It is said: b “Hear Me, stubborn-hearted who are far from charity” /b (Isaiah 46:12). While both agree that the verse refers to the righteous, b Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar, /b disagreed as to how to interpret the verse. b One said: The entire world is sustained by /b God’s b charity, /b not because it deserves to exist, b while /b the righteous who are far from God’s charity b are sustained by force, /b as due to their own good deeds they have the right to demand their sustece. b And one said: The entire world is sustained by the merit /b of b their /b righteousness, b while they are not sustained /b at all, b not even by their own merit, in accordance with /b the statement that b Rav Yehuda /b said that b Rav said. /b , b As Rav Yehuda said /b that b Rav said: Every day a Divine Voice emerges from Mount Horeb and says: The entire world is sustained by /b the merit of b Ḥanina /b ben Dosa, b my son, and /b for b Ḥanina, my son, a i kav /i of carobs is sufficient /b to sustain him for an entire week, b from /b one b Shabbat eve to /b the next b Shabbat eve. /b , b And /b this exegesis b disagrees with /b the opinion of b Rav Yehuda, as Rav Yehuda said, who are the stubborn-hearted? /b They are the b foolish /b heathens b of Gova’ei. Rav Yosef said: Know /b that this is so, b as no convert has ever converted from their /b ranks.,Similarly, b Rav Ashi said: /b The heathen residents b of /b the city b Mata Meḥasya are the stubborn-hearted, as they witness the glory of the Torah twice a year /b at the i kalla /i gatherings in Adar and Elul, when thousands of people congregate and study Torah i en masse /i , b yet no convert has ever converted from their /b ranks.,We learned in our mishna that b if a groom wishes to recite /b i Shema /i on the first night of his marriage, he may do so, and Rabban Shimon ben Gamliel prohibited doing so because of the appearance of presumptuousness.,The Gemara asks: b Is that to say that Rabban Shimon ben Gamliel is concerned about presumptuousness and the Rabbis are not concerned about presumptuousness? Didn’t we learn /b that b they /b say b the opposite? As we learned /b in a mishna: b A place where they were accustomed to perform labor on Ninth of Av, one /b may b perform /b labor. b A place where they were accustomed not to perform /b labor on Ninth of Av, b one /b may b not perform /b labor. b And everywhere, Torah scholars are idle /b and do not perform labor. b Rabban Shimon ben Gamliel says: /b With regard to performing labor on the Ninth of Av, b one should always conduct himself as a Torah scholar. /b ,If so, b there is a contradiction between /b the statement of b the Rabbis /b here b and /b the statement of b the Rabbis /b there. And, b there is a contradiction between /b the statement of b Rabban Shimon ben Gamliel /b here b and /b the statement of b Rabban Shimon ben Gamliel /b there., b Rabbi Yoḥa said: The attribution /b of the opinions b is reversed /b in one of the sources in the interest of avoiding contradiction. b Rav Sheisha, son of Rav Idi, said: Actually, /b you need b not reverse /b the opinions, as the contradiction between the statement of b the Rabbis /b here b and /b the statement of b the Rabbis /b there b is not difficult. /b In the case of b the recitation of i Shema /i /b on his wedding night, b since everyone is reciting /b i Shema /i b and he is also reciting /b i Shema /i , he is not conspicuous and b it does not appear as presumptuousness. Here, /b in the case of the Ninth of Av, however, b since everyone is performing labor and he is not performing labor, /b his idleness is conspicuous and b appears as presumptuousness. /b ,So too, the contradiction b between /b the statement of b Rabban Shimon ben Gamliel /b here b and /b the statement of b Rabban Shimon ben Gamliel /b there b is not difficult. There, /b in the case of the recitation of i Shema /i on his wedding night, b the matter is dependent upon his /b capacity to b concentrate, /b and b it is clear to all /b that b he is unable to concentrate. /b Reciting i Shema /i under those circumstances is a display of presumptuousness. b But here, /b in the case of the Ninth of Av, b one who sees /b him idle b says: It is /b because b he has no labor /b to perform. b Go out and see how many idle people there are in the marketplace, /b even on days when one is permitted to work. Consequently, his idleness is not conspicuous.,, strong MISHNA: /strong b One whose deceased /b relative b is laid out /b unburied b before him is exempt from the recitation of i Shema /i , from /b the i Amida /i b prayer, and from /b the mitzva to don b phylacteries, as well as all /b positive b mitzvot mentioned in the Torah, /b until the deceased has been buried.,With regard to b the pallbearers and their replacements and the replacements of their replacements, those /b located b before the bier /b who have not yet carried the deceased b and those /b located b after the bier. Those before the bier who are needed /b to carry the bier b are exempt /b from reciting i Shema /i ; b while those after the bier, /b even if b they are /b still b needed /b to carry it, since they have already carried the deceased, they are b obligated /b to recite i Shema /i . However, both b these and those are exempt from /b reciting the i Amida /i b prayer, /b since they are preoccupied and are unable to focus and pray with the appropriate intent.,After b they buried the deceased and returned, if they /b have sufficient time to b begin /b to recite i Shema /i b and conclude before they arrive at the row, /b formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, b they should begin. If /b they do b not /b have sufficient time to conclude reciting the entire i Shema /i , then b they should not begin. /b ,And b those standing in the row, those /b in the b interior /b row, directly before whom the mourners will pass and who will console them, b are exempt /b from reciting i Shema /i , while b those /b in the b exterior /b row, who stand there only to show their respect, b are obligated /b to recite i Shema /i . b Women, slaves and minors are exempt from the recitation of i Shema /i and from phylacteries, but are obligated in prayer, i mezuza /i and Grace after Meals. /b , strong GEMARA: /strong We learned in the mishna that one whose deceased relative is laid out before him is exempt from the recitation of i Shema /i and other positive mitzvot. The Gemara deduces: When the corpse is b laid out before him, yes, /b he is exempt, but when the corpse is b not /b physically b laid out before him, no, /b he is not exempt from these mitzvot.,The Gemara b raises a contradiction /b from a i baraita /i : b One whose deceased /b relative b is laid out before him eats in another room. If he does not have another room, he eats in the house of a friend. If he does not have a friend’s house /b available, b he makes a partition /b between him and the deceased b and eats. If he does not have material /b with which b to make a partition, he averts his face /b from the dead and b eats. And /b in any case, b he does not recline while he eats, /b as reclining is characteristic of a festive meal. b Furthermore, he neither eats meat nor drinks wine, and does not recite /b a b blessing /b before eating, b and does not /b recite the formula to b invite /b the participants in the meal to join together in the Grace after Meals [ i zimmun /i ], i.e., he is exempt from the obligation of Grace after Meals. |
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72. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jesus of nazareth, name variations Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172| 57a. במאי דפסיק אנפשיה כל יומא מכנשי ליה לקיטמיה ודייני ליה וקלו ליה ומבדרו אשב ימי,אזל אסקיה לבלעם בנגידא אמר ליה מאן חשיב בההוא עלמא א"ל ישראל מהו לאידבוקי בהו א"ל (דברים כג, ז) לא תדרוש שלומם וטובתם כל הימים א"ל דיניה דההוא גברא במאי א"ל בשכבת זרע רותחת,אזל אסקיה [ליש"ו] בנגידא (לפושעי ישראל) א"ל מאן חשיב בההוא עלמא א"ל ישראל מהו לאדבוקי בהו א"ל טובתם דרוש רעתם לא תדרוש כל הנוגע בהן כאילו נוגע בבבת עינו,א"ל דיניה דההוא גברא במאי א"ל בצואה רותחת דאמר מר כל המלעיג על דברי חכמים נידון בצואה רותחת תא חזי מה בין פושעי ישראל לנביאי אומות העולם עובדי ע"ז,תניא אמר רבי אלעזר בא וראה כמה גדולה כחה של בושה שהרי סייע הקב"ה את בר קמצא והחריב את ביתו ושרף את היכלו:,אתרנגולא ואתרנגולתא חריב טור מלכא דהוו נהיגי כי הוו מפקי חתנא וכלתא מפקי קמייהו תרנגולא ותרנגולתא כלומר פרו ורבו כתרנגולים,יומא חד הוה קא חליף גונדא דרומאי שקלינהו מינייהו נפלו עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו הוה בהו ההוא בר דרומא דהוה קפיץ מילא וקטיל בהו שקליה קיסר לתאגיה ואותביה אארעא אמר ריבוניה דעלמא כוליה אי ניחא לך לא תמסריה לההוא גברא לדידיה ולמלכותיה בידיה דחד גברא,אכשליה פומיה לבר דרומא ואמר (תהלים ס, יב) הלא אתה אלהים זנחתנו ולא תצא אלהים בצבאותינו דוד נמי אמר הכי דוד אתמוהי קא מתמה,על לבית הכסא אתא דרקונא שמטיה לכרכשיה ונח נפשיה אמר הואיל ואיתרחיש לי ניסא הא זימנא אישבקינהו שבקינהו ואזל איזדקור ואכלו ושתו ואדליקו שרגי עד דאיתחזי בליונא דגושפנקא ברחוק מילא אמר מיחדא קא חדו בי יהודאי הדר אתא עלייהו,א"ר אסי תלת מאה אלפי שליפי סייפא עיילו לטור. מלכא וקטלו בה תלתא יומי ותלתא לילוותא ובהך גיסא הלולי וחנגי ולא הוו ידעי הני בהני,(איכה ב, ב) בלע ה' ולא חמל את כל נאות יעקב כי אתא רבין אמר רבי יוחנן אלו ששים רבוא עיירות שהיו לו לינאי המלך בהר המלך דאמר רב יהודה אמר רב אסי ששים רבוא עיירות היו לו לינאי המלך בהר המלך וכל אחת ואחת היו בה כיוצאי מצרים חוץ משלש שהיו בהן כפלים כיוצאי מצרים,אלו הן כפר ביש כפר שיחליים כפר דכריא כפר ביש דלא יהבי ביתא לאושפיזא כפר שיחליים שהיתה פרנסתן מן שחליים כפר דכריא אמר רבי יוחנן שהיו נשותיהן יולדות זכרים תחלה ויולדות נקבה באחרונה ופוסקות,אמר עולא לדידי חזי לי ההוא אתרא ואפילו שיתין ריבוותא קני לא מחזיק אמר ליה ההוא צדוקי לרבי חנינא שקורי משקריתו אמר ליה (ירמיהו ג, יט) ארץ צבי כתיב בה מה צבי זה אין עורו מחזיק את בשרו אף ארץ ישראל בזמן שיושבין עליה רווחא ובזמן שאין יושבין עליה גמדא,רב מניומי בר חלקיה ורב חלקיה בר טוביה ורב הונא בר חייא הוו יתבי גבי הדדי אמרי אי איכא דשמיע ליה מילתא מכפר סכניא של מצרים לימא,פתח חד מינייהו ואמר מעשה בארוס וארוסתו שנשבו לבין העובדי כוכבים והשיאום זה לזה אמרה לו בבקשה ממך אל תגע בי שאין לי כתובה ממך ולא נגע בה עד יום מותו,וכשמת אמרה להן סיפדו לזה שפטפט ביצרו יותר מיוסף דאילו ביוסף לא הוה אלא חדא שעתא והאי כל יומא ויומא ואילו יוסף לאו בחדא מטה והאי בחדא מטה ואילו יוסף לאו אשתו והא אשתו,פתח אידך ואמר מעשה ועמדו ארבעים מודיות בדינר נחסר השער מודיא אחת ובדקו ומצאו אב ובנו שבאו על נערה מאורסה ביום הכפורים והביאום לבית דין וסקלום וחזר השער למקומו,פתח אידך ואמר מעשה באדם אחד שנתן עיניו באשתו לגרשה והיתה כתובתה מרובה מה עשה הלך וזימן את שושביניו והאכילן והשקן שיכרן והשכיבן על מיטה אחת והביא לובן ביצה והטיל ביניהן והעמיד להן עדים ובא לבית דין,היה שם זקן אחד מתלמידי שמאי הזקן ובבא בן בוטא שמו אמר להן כך מקובלני משמאי הזקן לובן ביצה סולד מן האור ושכבת זרע דוחה מן האור בדקו ומצאו כדבריו והביאוהו לב"ד והלקוהו והגבוהו כתובתה ממנו,א"ל אביי לרב יוסף ומאחר דהוו צדיקים כולי האי מאי טעמא איענוש א"ל משום דלא איאבול על ירושלים דכתיב (ישעיהו סו, י) שמחו את ירושלם וגילו בה כל אוהביה שישו אתה משוש כל המתאבלים עליה:,אשקא דריספק חריב ביתר דהוו נהיגי כי הוה מתיליד ינוקא שתלי ארזא ינוקתא שתלי תורניתא וכי הוו מינסבי קייצי להו ועבדו גננא יומא חד הוה קא חלפא ברתיה דקיסר אתבר שקא דריספק קצו ארזא ועיילו לה אתו נפול עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו:,(איכה ב, ג) גדע בחרי אף כל קרן ישראל א"ר זירא א"ר אבהו א"ר יוחנן אלו שמונים [אלף] קרני מלחמה שנכנסו לכרך ביתר בשעה שלכדוה והרגו בה אנשים ונשים וטף עד שהלך דמן ונפל לים הגדול שמא תאמר קרובה היתה רחוקה היתה מיל,תניא רבי אליעזר הגדול אומר שני נחלים יש בבקעת ידים אחד מושך אילך ואחד מושך אילך ושיערו חכמים שני חלקים מים ואחד דם במתניתא תנא שבע שנים בצרו עובדי כוכבים את כרמיהן מדמן של ישראל בלא זבל | 57a. b That which he decreed against himself, /b as he undergoes the following: b Every day his ashes are gathered, and they judge him, and they burn him, and they scatter him over the seven seas. /b ,Onkelos then b went and raised Balaam /b from the grave b through necromancy. He said to him: Who is /b most b important in that world /b where you are now? Balaam b said to him: The Jewish people. /b Onkelos asked him: b Should I /b then b attach /b myself b to them /b here in this world? Balaam b said to him: You shall not seek their peace or their welfare all the days /b (see Deuteronomy 23:7). Onkelos b said to him: What is the punishment of that man, /b a euphemism for Balaam himself, in the next world? Balaam b said to him: /b He is cooked b in boiling semen, /b as he caused Israel to engage in licentious behavior with the daughters of Moab.,Onkelos then b went /b and b raised Jesus the Nazarene /b from the grave b through necromancy. /b Onkelos b said to him: Who is /b most b important in that world /b where you are now? Jesus b said to him: The Jewish people. /b Onkelos asked him: b Should I /b then b attach /b myself b to them /b in this world? Jesus b said to him: Their welfare you shall seek, their misfortune you shall not seek, /b for b anyone who touches them is /b regarded b as if he were touching the apple of his eye /b (see Zechariah 2:12).,Onkelos b said to him: What is the punishment of that man, /b a euphemism for Jesus himself, in the next world? Jesus b said to him: /b He is punished b with boiling excrement. As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement. /b And this was his sin, as he mocked the words of the Sages. The Gemara comments: b Come /b and b see the difference between the sinners of Israel and the prophets of the nations of the world. /b As Balaam, who was a prophet, wished Israel harm, whereas Jesus the Nazarene, who was a Jewish sinner, sought their well-being.,To conclude the story of Kamtza and bar Kamtza and the destruction of Jerusalem, the Gemara cites a i baraita /i . It b is taught: Rabbi Elazar says: Come and see how great is the power of shame, for the Holy One, Blessed be He, assisted bar Kamtza, /b who had been humiliated, b and /b due to this humiliation and shame b He destroyed His Temple and burned His Sanctuary. /b ,§ It was previously mentioned (55b) that the place known as b the King’s Mountain [ i Tur Malka /i ] was destroyed on account of a rooster and a hen. /b The details of what happened are as follows: b It was customary /b in that place b that when they would lead a bride and groom /b to their wedding, b they would take out a rooster and a hen before them, /b as if b to say /b in the manner of a good omen: b Be fruitful and multiply like chickens. /b , b One day a troop [ i gunda /i ] of Roman /b soldiers b passed by /b there while a wedding was taking place b and took /b the rooster and hen b from them. /b The residents of the city b fell upon them and beat them. /b The soldiers b came and said to the emperor: The Jews have rebelled against you. /b The emperor then b came against them /b in war. Among the residents of the King’s Mountain b there was a certain man /b named b bar Deroma who could jump /b the distance of b a i mil /i , and he killed /b many of the Romans, who were powerless to stand up against him. b The emperor /b then b took his crown and set it on the ground /b as a sign of mourning. b He said: Master of the Universe, if it is pleasing to You, do not give over that man, /b a euphemism for himself, b and his kingdom into the hands of /b only b one man. /b ,In the end it was the words issuing from b his /b own b mouth /b that b caused bar Deroma to stumble, as he uttered /b this verse in complaint against God: b “Have You not rejected us, O God, so that You go not forth, O God, with our hosts?” /b (Psalms 60:12). The Gemara asks: But did not b David also say this? /b The Gemara answers: b David uttered /b these words b as a question, /b wondering whether they were true, whereas bar Deroma pronounced them as a statement of fact.,The Gemara recounts what happened to bar Deroma: b He entered an outhouse, a snake came /b and b eviscerated him, and he died. /b The emperor b said: Since a miracle was performed for me, /b as I had no part in bar Deroma’s death, b I will let /b the rest of the people b be this time /b and take no further action against them. b He let them be and went /b on his way. b They leapt /b about, b ate, drank, and lit /b so many b candles /b in celebration b that the image [ i bilyona /i ] /b imprinted b on a seal [ i gushpanka /i ] was visible from a distance of a i mil /i . /b The emperor then b said: The Jews are rejoicing over me. /b So b he went back /b and b came against them. /b , b Rav Asi says: Three hundred thousand men with drawn swords entered the King’s Mountain and massacred /b its inhabitants b for three days and three nights. And /b at the same time b on /b the other b side /b of the mountain, b weddings and /b other b festivities /b continued to be celebrated, b and they did not know about each other, /b owing to the enormous size of the place.,§ Concerning the verse: b “The Lord has swallowed up without pity all the habitations of Jacob” /b (Lamentations 2:2), it is related that b when Ravin came /b from Eretz Yisrael to Babylonia b he /b said that b Rabbi Yoḥa says: This /b is referring to the b six hundred thousand cities /b that b King Yannai had in the King’s Mountain. /b As b Rav Yehuda says /b that b Rav Asi says: King Yannai had six hundred thousand cities in the King’s Mountain, and each of them /b had a population as great b as /b the number of b those who left Egypt, except for three /b of those cities, the population of which b was double /b the number of b those who left Egypt. /b , b These /b are b those /b three cities: b Kefar Bish, Kefar Shiḥalayim, and Kefar Dikhrayya. /b The Gemara explains the meaning of these place-names. b Kefar Bish, /b Evil Town, was called by that name because its inhabitants b would not open /b their b houses to guests. Kefar Shiḥalayim /b was referred to by that name because b their livelihood was /b derived b from /b the cultivation of b cress [ i shaḥalayim /i ]. /b As for b Kefar Dikhrayya, /b Town of Males, b Rabbi Yoḥa says: Their women would first give birth to boys, and afterward give birth to girls, and /b then b they would stop /b having children., b Ulla said: I myself saw that place, and it could not hold even six hundred thousand reeds, /b all the more so that number of people. b A certain heretic said to Rabbi Ḥanina: You lie /b with your exorbitant exaggerations. Rabbi Ḥanina b said to him: With regard to /b Eretz Yisrael b it is written: Land of the deer /b (see Jeremiah 3:19). b Just as the skin of a deer cannot hold its flesh, /b for after the animal is skinned, its hide shrinks, b so too, /b with regard to b Eretz Yisrael, when it is settled, it expands, but when it is not settled, it contracts. /b This explains how a place that is so small today could have been so highly populated prior to the Temple’s destruction.,§ The Gemara relates that b Rav Minyumi bar Ḥilkiya, Rav Ḥilkiya bar Toviya, and Rav Huna bar Ḥiyya were /b once b sitting together. They said: If there is someone who has heard anything about Kefar Sekhanya of Egypt, /b which was in that region, b let him relate /b it., b One of them began /b the discussion b and said: /b There was b an incident involving a betrothed man and woman /b from there b who were taken captive by gentiles and /b the latter b married them off to each other. /b The woman b said to /b the man: b Please do not touch me, as I do not have a marriage contract from you, /b and it is prohibited for us to live together without one. b And until /b the day of b his death /b the man b did not touch /b the woman., b And when he died /b without having touched her, the woman b said to /b the Sages: b Eulogize this /b man b who conquered [ i shepitpet /i ] his passion [ i beyitzro /i ] more than Joseph. As /b in the case of b Joseph it was only for a short time /b that he had to overpower his inclination and resist Potiphar’s wife (see Genesis, chapter 39), b whereas this /b man struggled with his passion b each and every day. /b Furthermore, b Joseph /b was b not in one bed /b with Potiphar’s wife, b whereas this /b man was b in one bed /b with his wife. In addition, with b Joseph /b the woman was b not his wife, whereas /b with b this /b man she was b his wife, /b as she was already betrothed to him., b Another /b Sage b began /b his remarks b and said: It once happened that /b the market price of b forty i se’a /i /b of grain b stood at one dinar. /b And then b the rate went down one i se’a /i [ i modeya /i ], /b so that only thirty-nine i se’a /i were sold for a dinar. b And they checked /b to see what sin had caused this, b and they found a father and son who had engaged in sexual intercourse with a betrothed young woman on Yom Kippur. They brought /b the offenders b to court and stoned them, and the rate returned to its /b former b level. /b ,Yet b another /b Sage b began /b his remarks b and said: /b There was b an incident /b there b involving a man who set his eyes upon his wife to divorce her, but her marriage contract was large /b and he wished to avoid having to pay it. b What did he do? He went and invited his friends, gave them food and drink, made them drunk, and lay /b his friends and his wife b in one bed. He /b then b brought the white of an egg, /b which has the appearance of semen, b and placed it /b on the sheet b between them. He /b then b stood witnesses over them /b so that they could offer testimony, b and went to court /b claiming that his wife had committed adultery., b A certain Elder of the disciples of Shammai the Elder was there, and Bava ben Buta /b was b his name. He said to them: This is /b the tradition that b I received from Shammai the Elder: Egg white /b on a bedsheet b contracts /b and hardens when heated b by fire, whereas semen is absorbed /b into the sheet b by the fire. They checked /b the matter b and found in accordance with his statement /b that the substance on the sheet was not semen but egg white. b They /b then b brought /b the husband b to court, administered lashes to him, and made him pay /b his wife’s b marriage contract /b in full., b Abaye said to Rav Yosef: But since /b those in the city b were so righteous, what is the reason that they were punished /b and destroyed? Rav Yosef b said to him: /b It is b because they did not mourn for Jerusalem, as it is written: “Rejoice with Jerusalem, and be glad with her, all you that love her, rejoice with joy with her, all you that did mourn for her” /b (Isaiah 66:10). The verse teaches that one who mourns for Jerusalem will rejoice in its rebuilding, and one who fails to mourn for Jerusalem is destroyed.,§ It was stated earlier that the city of b Beitar was destroyed on account of a shaft from a carriage. /b The Gemara explains that b it was customary /b in Beitar that b when a boy was born they would plant a cedar /b tree and when b a girl /b was born they b would plant a cypress [ i tornita /i ]. And when they would /b later b marry /b each other b they would cut /b down these trees b and construct /b a wedding b canopy /b for them with their branches. b One day the emperor’s daughter passed by /b there and b the shaft of the carriage /b in which she was riding b broke. /b Her attendants b chopped down a cedar /b from among those trees b and brought it to her. /b Owing to the importance that they attached to their custom, the residents of Beitar b came /b and b fell upon them and beat them. /b The attendants b came /b and b said to the emperor: The Jews have rebelled against you. /b The emperor then b came against them /b in war.,It was in connection with the war that ensued that the Sages expounded the following verse: b “He has cut off in His fierce anger all the horn of Israel” /b (Lamentations 2:3). b Rabbi Zeira says /b that b Rabbi Abbahu says /b that b Rabbi Yoḥa says: These are the eighty thousand /b officers bearing b battle trumpets /b in their hands, b who entered the city of Beitar when /b the enemy b took it and killed men, women, and children until their blood flowed into the Great Sea. Lest you say /b that the city b was close /b to the sea, know that b it was a i mil /i away. /b , b It is /b similarly b taught /b in a i baraita /i that b Rabbi Eliezer the Great says: There are two rivers in the Yadayim Valley /b in that region, b one flowing one way and one flowing the other way. And the Sages estimated /b that in the aftermath of this war these rivers were filled with b two parts water to one part blood. /b Likewise, b it was taught in a i baraita /i : For seven years the gentiles harvested their vineyards /b that had been soaked b with the blood of Israel without /b requiring any additional b fertilizer. /b |
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| 73. Origen, Selecta In Genesim (Fragmenta E Catenis), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 34 |
| 74. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. ishmael, objects to healing in the name of jesus Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 78 |
75. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jesus of nazareth, name variations Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172| 27b. וחלקום והעמידום על עשרים וארבעה בללום ונתנום בקלפי בא ידעיה ונטל חלקו וחלק חבריו שש בא [חרים] ונטל חלקו וחלק חבריו שש וכן פשחור וכן אימר,וכן התנו נביאים שביניהם שאפי' (יהוידיב) ראש משמרת עולה לא ידחה ידעיה ממקומו אלא ידעיה עיקר (ויהוידיב) טפל לו:,וישראל שבאותו משמר מתכנסין בעריהן וקורין במעשה בראשית: מנהני מילי א"ר יעקב בר אחא אמר רב אסי אלמלא מעמדות לא נתקיימו שמים וארץ שנאמר (בראשית טו, ב) ויאמר ה' אלהים במה אדע כי אירשנה,אמר אברהם רבש"ע שמא ישראל חוטאין לפניך אתה עושה להם כדור המבול וכדור הפלגה א"ל לאו אמר לפניו רבש"ע הודיעני במה אירשנה א"ל (בראשית טו, ט) קחה לי עגלה משולשת ועז משולשת וגו',אמר לפניו רבש"ע תינח בזמן שבית המקדש קיים בזמן שאין בית המקדש קיים מה תהא עליהם אמר לו כבר תקנתי להם סדר קרבנות בזמן שקוראין בהן לפני מעלה אני עליהם כאילו הקריבום לפני ואני מוחל להם על כל עונותיהם,ת"ר אנשי משמר היו מתפללין על קרבן אחיהם שיתקבל ברצון ואנשי מעמד מתכנסין לבית הכנסת ויושבין ד' תעניות בשני בשבת בשלישי ברביעי ובחמישי בשני על יורדי הים בשלישי על הולכי מדברות,ברביעי על אסכרא שלא תיפול על התינוקות בחמישי על עוברות ומיניקות עוברות שלא יפילו מיניקות שיניקו את בניהם ובערב שבת לא היו מתענין מפני כבוד השבת ק"ו בשבת עצמה,באחד בשבת מ"ט לא אמר ר' יוחנן מפני הנוצרים ר' שמואל בר נחמני אמר מפני שהוא שלישי ליצירה,ריש לקיש אמר מפני נשמה יתירה דאמר ריש לקיש נשמה יתירה ניתנה בו באדם בע"ש במוצאי שבת נוטלין אותה ממנו שנאמר (שמות לא, יז) שבת וינפש כיון ששבת וי אבדה נפש:,ביום הראשון בראשית ויהי רקיע: תנא בראשית בשנים יהי רקיע באחד בשלמא יהי רקיע באחד תלתא פסוקי הוו אלא בראשית בשנים (מ"ט) ה' פסוקי הויין (ותנן) הקורא בתורה אל יפחות מג' פסוקים,רב אמר דולג ושמואל אמר פוסק ורב דאמר דולג מ"ט לא אמר פוסק קסבר כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה,ושמואל אמר פוסק ומי פסקינן והאמר רבי חנינא קרא צער גדול היה לי אצל ר' חנינא הגדול ולא התיר לי לפסוק אלא לתינוקות של בית רבן הואיל ולהתלמד עשוין ושמואל התם טעמא מאי משום דלא אפשר הכא נמי לא אפשר,ושמואל אמר פוסק מ"ט לא אמר דולג גזירה משום הנכנסין וגזירה משום היוצאין,מיתיבי פרשה של ששה פסוקים קורין אותה בשנים ושל חמשה [ביחיד ואם] הראשון קורא ג' השני קורא שנים מפרשה זו ואחד מפרשה אחרת וי"א ג' לפי שאין מתחילין בפרשה פחות משלשה פסוקין,למ"ד דולג לידלוג ולמאן דאמר פוסק ליפסוק שאני התם | 27b. b and divided them and established them as twenty-four /b watches. They achieved this by writing the names of these new twenty-four watches on pieces of paper, b mixing them up, and putting them in a receptacle [ i kalfei /i ] /b from which lots were drawn. A representative from the family of b Jedaiah came and drew his portion and the lot of /b five b other /b watches, for a total of b six. Harim came and /b also b drew his portion and the lot of /b five b other /b watches, a total of b six. And likewise Pashhur, and likewise Immer. /b , b And likewise the prophets among them stipulated that even /b if the descendants of b Jehoiarib, who /b originally b headed the priestly watches, ascended /b to Eretz Yisrael, b Jedaiah would not be demoted from its place /b as the first of the watches. Rather, the watch of b Jedaiah /b would retain b precedence, and Jehoiarib /b would be b subordinate to it. /b ,§ The mishna taught: b And the Israelites of that priestly watch assembled in their towns and read the act of Creation. /b The Gemara asks: b From where is this matter, /b that they must read this specific portion, derived? b Rabbi Ya’akov bar Aḥa said /b that b Rav Asi said: Were it not for /b the b non-priestly watches /b and the Temple service, b heaven and earth would not continue to exist, as it is stated: “And he said: Lord God, by what shall I know that I shall inherit it?” /b (Genesis 15:8).,The Gemara explains this verse. b Abraham said: Master of the Universe, perhaps the Jews /b will b sin before You. /b Will b You treat them as /b You did b the generation of the flood and the generation of the dispersion, /b and destroy them? God b said to him: No. /b Abraham b said before /b God: b Master of the Universe, tell me, with what shall I inherit it? /b How can my descendants ensure that You will maintain the world? God b said to /b Abraham: b “Take for Me a three-year-old heifer, and a three-year-old goat, /b and a three-year-old ram, and a turtledove, and a young pigeon” (Genesis 15:9). God was alluding to the offerings, in whose merit the Jewish people, and through them the entire world, will be spared divine punishment.,Abraham b said before /b God: b Master of the Universe, /b this b works out well when the Temple is standing, /b but b when the Temple is not standing, what will become of them? /b God b said to him: I have already enacted for them the order of offerings. When they read them before Me, I will ascribe them /b credit b as though they had sacrificed them before Me and I will pardon them for all their transgressions. /b Since the offerings ensure the continued existence of the Jewish people and the rest of the world, the act of Creation is read in their honor.,§ b The Sages taught: The members of the priestly watch would pray for the offerings of their brothers, /b the daily offering, b that it should be accepted with favor. And /b meanwhile, b the members of /b the b non-priestly watch /b remained in their towns and would b assemble in the synagogue and observe four fasts: On Monday of /b that b week, on Tuesday, on Wednesday, and on Thursday. On Monday /b they would fast b for seafarers, /b that they should be rescued from danger, as the sea was created on Monday. b On Tuesday /b they would fast b for those who walk in the desert, /b as the dry land was created on Tuesday., b On Wednesday /b they would fast b over croup, that it should not befall the children, /b as on the fourth day the bodies of light [ i me’orot /i ] were created, a textual allusion to curses [ i me’erot /i ]. b On Thursday /b they would fast b for pregt women and nursing women, /b as living beings were first created on this day. For b pregt women /b they would fast b that they should not miscarry, /b while for b nursing women /b they would fast b that they /b should be able to b nurse their children /b properly. b And on Shabbat eve they would not fast, in deference to Shabbat, /b and b i a fortiori /i /b they would not fast b on Shabbat itself. /b ,The Gemara asks: b What is the reason /b that they would b not /b fast b on Sunday? Rabbi Yoḥa said: Due to the Christians, /b as Sunday is their day of rest, and they would claim that even the Jews ascribe significance to their special day. b Rabbi Shmuel bar Naḥmani said: Because it is the third day after the creation /b of man, who was created on Friday, and the third day of recovery from a wound or sickness, in this case one’s very creation, is considered the most painful., b Reish Lakish said: /b They would not fast on Sunday b due to the added soul, as Reish Lakish said: An added soul is given to man on Shabbat eve, /b and b at the conclusion of Shabbat it is removed it from him, as it is stated: “He ceased from work and rested /b [ b i vayinafash /i /b ]” (Exodus 31:17), which he expounds as follows: b Since one has rested /b and Shabbat has passed, b woe for the soul [ i vai nefesh /i ] /b that is b lost, /b the added soul that each individual relinquishes. Consequently, one is still weak from this loss on Sunday.,The mishna taught that b on Sunday /b they would read the portions starting with: b “In the beginning” /b (Genesis 1:1–5) b and “Let there be a firmament” /b (Genesis 1:6–8). It b is taught /b in a i baraita /i : The section: b “In the beginning” /b is read b by two /b people, while b “Let there be a firmament” /b is read b by one. /b The Gemara asks: b Granted, /b the passage b “Let there be a firmament” /b is read b by one /b individual, as b it is three verses /b long, and one who is called to the Torah reads at least three verses. b However, what is the reason /b that the section b “In the beginning” /b is read b by two /b individuals? It is five verses long, b and it is taught /b in a mishna ( i Megilla /i 22a): b One who reads from the Torah /b may b not /b read b fewer than three verses. /b How, then, are five verses read by two individuals?,The Gemara cites two answers. b Rav said: /b The first reader reads the first three verses, and the second reader b repeats /b the last verse read by the first, and continues with the final two verses. b And Shmuel said: /b They b split /b the middle verse into two, so that each of the pair reads half of it. The Gemara asks: b And /b with regard to b Rav, who said /b that one b repeats, what is the reason /b that b he did not say /b they should b split /b a verse? The Gemara answers that Rav b maintains /b that with regard to b any verse that was not divided by Moses, we do not divide it. /b , b And Shmuel said /b that one b splits /b the middle verse into two. The Gemara asks: b And may one split /b a single verse? b But didn’t Rabbi Ḥanina Kara, /b the Bible expert, who taught the Bible to schoolchildren, b say: I had great trouble with Rabbi Ḥanina the Great /b when I asked him this question, b and he permitted me to split /b long verses into two b only for /b the benefit of b schoolchildren, since it is performed to /b help them b learn. And Shmuel /b can respond that b what is the reason there, /b in the case of schoolchildren, that it is permitted to split verses? b Because it is not possible /b to proceed in any other way. b Here too, it is not possible /b for two people to read five verses other than by splitting one of them into two.,The Gemara questions this last conclusion. b And Shmuel said /b that one b splits /b the middle verse into two. b What is the reason /b that b he did not say /b that he b repeats /b one of the verses, in accordance with the opinion of Rav? The Gemara explains: It is a rabbinic b decree due to those who enter /b the synagogue in the middle of the reading, and b a decree due to those who leave /b in the middle. If someone entered or exited in the middle of the reading and heard three full verses, he might think that one of the readers had read fewer than three full verses, which might lead him to conclude that it is permitted to read fewer than three verses.,The Gemara b raises an objection /b from a i baraita /i : b A chapter /b consisting b of six verses /b may b be read by two /b individuals, b and /b a chapter b of five /b verses must be read b by one. And if the first /b individual b reads three /b verses from the five-verse chapter, b the second /b one reads the last b two /b verses b of that chapter and one /b more from b another chapter. And some say /b that b three /b verses are read from the next chapter, b as one may not begin to read a chapter /b for b fewer than three verses. /b ,The Gemara explains the objection: b According to the one who said /b that they b repeat /b the middle verse, b let /b the second reader b repeat /b a verse here as well. b And according to the one who said /b that they b split /b a verse, here too, b let /b them b split /b it. Apparently, the i baraita /i contradicts the opinions of both Rav and Shmuel. The Gemara answers: b It is different there, /b |
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| 76. Anon., The Acts of Thecla, 34, 40, 16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1466 |
| 77. Eusebius of Caesarea, Demonstration of The Gospel, 3.5, 3.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eusebius, on the miraculous power of the name jesus Found in books: Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 281 |
| 78. Anon., Pistis Sophia, 1.30-2.82, 1.32, 1.39, 1.57, 1.59, 2.100 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 320 |
| 79. Papyri, Papyri Graecae Magicae, 1.1-1.42 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jesus, name of •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 154 |
| 80. Philastrius of Brescia, Diversarum Hereseon Liber, 42.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •jesus jesus/savior is the product of aeons, jesus as a six letter name, diagamma Found in books: Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 236 |
81. Augustine, The City of God, 10.32, 18.53-18.54 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eusebius, on the miraculous power of the name jesus Found in books: Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 281 | 10.32. This is the religion which possesses the universal way for delivering the soul; for except by this way, none can be delivered. This is a kind of royal way, which alone leads to a kingdom which does not totter like all temporal dignities, but stands firm on eternal foundations. And when Porphyry says, towards the end of the first book De Regressu Animœ, that no system of doctrine which furnishes the universal way for delivering the soul has as yet been received, either from the truest philosophy, or from the ideas and practices of the Indians, or from the reasoning of the Chald ans, or from any source whatever, and that no historical reading had made him acquainted with that way, he manifestly acknowledges that there is such a way, but that as yet he was not acquainted with it. Nothing of all that he had so laboriously learned concerning the deliverance of the soul, nothing of all that he seemed to others, if not to himself, to know and believe, satisfied him. For he perceived that there was still wanting a commanding authority which it might be right to follow in a matter of such importance. And when he says that he had not learned from any truest philosophy a system which possessed the universal way of the soul's deliverance, he shows plainly enough, as it seems to me, either that the philosophy of which he was a disciple was not the truest, or that it did not comprehend such a way. And how can that be the truest philosophy which does not possess this way? For what else is the universal way of the soul's deliverance than that by which all souls universally are delivered, and without which, therefore, no soul is delivered? And when he says, in addition, or from the ideas and practices of the Indians, or from the reasoning of the Chald ans, or from any source whatever, he declares in the most unequivocal language that this universal way of the soul's deliverance was not embraced in what he had learned either from the Indians or the Chald ans; and yet he could not forbear stating that it was from the Chald ans he had derived these divine oracles of which he makes such frequent mention. What, therefore, does he mean by this universal way of the soul's deliverance, which had not yet been made known by any truest philosophy, or by the doctrinal systems of those nations which were considered to have great insight in things divine, because they indulged more freely in a curious and fanciful science and worship of angels? What is this universal way of which he acknowledges his ignorance, if not a way which does not belong to one nation as its special property, but is common to all, and divinely bestowed? Porphyry, a man of no mediocre abilities, does not question that such a way exists; for he believes that Divine Providence could not have left men destitute of this universal way of delivering the soul. For he does not say that this way does not exist, but that this great boon and assistance has not yet been discovered, and has not come to his knowledge. And no wonder; for Porphyry lived in an age when this universal way of the soul's deliverance - in other words, the Christian religion - was exposed to the persecutions of idolaters and demon-worshippers, and earthly rulers, that the number of martyrs or witnesses for the truth might be completed and consecrated, and that by them proof might be given that we must endure all bodily sufferings in the cause of the holy faith, and for the commendation of the truth. Porphyry, being a witness of these persecutions, concluded that this way was destined to a speedy extinction, and that it, therefore, was not the universal way of the soul's deliverance, and did not see that the very thing that thus moved him, and deterred him from becoming a Christian, contributed to the confirmation and more effectual commendation of our religion. This, then, is the universal way of the soul's deliverance, the way that is granted by the divine compassion to the nations universally. And no nation to which the knowledge of it has already come, or may hereafter come, ought to demand, Why so soon? Or, Why so late?- for the design of Him who sends it is impenetrable by human capacity. This was felt by Porphyry when he confined himself to saying that this gift of God was not yet received, and had not yet come to his knowledge. For though this was so, he did not on that account pronounce that the way it self had no existence. This, I say, is the universal way for the deliverance of believers, concerning which the faithful Abraham received the divine assurance, In your seed shall all nations be blessed. Genesis 22:18 He, indeed, was by birth a Chald an; but, that he might receive these great promises, and that there might be propagated from him a seed disposed by angels in the hand of a Mediator, Galatians 3:19 in whom this universal way, thrown open to all nations for the deliverance of the soul, might be found, he was ordered to leave his country, and kindred, and father's house. Then was he himself, first of all, delivered from the Chald an superstitions, and by his obedience worshipped the one true God, whose promises he faithfully trusted. This is the universal way, of which it is said in holy prophecy, God be merciful unto us, and bless us, and cause His face to shine upon us; that Your way may be known upon earth, Your saving health among all nations. And hence, when our Saviour, so long after, had taken flesh of the seed of Abraham, He says of Himself, I am the way, the truth, and the life. John 14:6 This is the universal way, of which so long before it had been predicted, And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Sion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2-3 This way, therefore, is not the property of one, but of all nations. The law and the word of the Lord did not remain in Zion and Jerusalem, but issued thence to be universally diffused. And therefore the Mediator Himself, after His resurrection, says to His alarmed disciples, These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Then opened He their understandings that they might understand the Scriptures, and said to them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. Luke 24:44-47 This is the universal way of the soul's deliverance, which the holy angels and the holy prophets formerly disclosed where they could among the few men who found the grace of God, and especially in the Hebrew nation, whose commonwealth was, as it were, consecrated to prefigure and fore-announce the city of God which was to be gathered from all nations, by their tabernacle, and temple, and priesthood, and sacrifices. In some explicit statements, and in many obscure foreshadowings, this way was declared; but latterly came the Mediator Himself in the flesh, and His blessed apostles, revealing how the grace of the New Testament more openly explained what had been obscurely hinted to preceding generations, in conformity with the relation of the ages of the human race, and as it pleased God in His wisdom to appoint, who also bore them witness with signs and miracles some of which I have cited above. For not only were there visions of angels, and words heard from those heavenly ministrants, but also men of God, armed with the word of simple piety, cast out unclean spirits from the bodies and senses of men, and healed deformities and sicknesses; the wild beasts of earth and sea, the birds of air, iimate things, the elements, the stars, obeyed their divine commands; the powers of hell gave way before them, the dead were restored to life. I say nothing of the miracles peculiar and proper to the Saviour's own person, especially the nativity and the resurrection; in the one of which He wrought only the mystery of a virgin maternity, while in the other He furnished an instance of the resurrection which all shall at last experience. This way purifies the whole man, and prepares the mortal in all his parts for immortality. For, to prevent us from seeking for one purgation for the part which Porphyry calls intellectual, and another for the part he calls spiritual, and another for the body itself, our most mighty and truthful Purifier and Saviour assumed the whole human nature. Except by this way, which has been present among men both during the period of the promises and of the proclamation of their fulfillment, no man has been delivered, no man is delivered, no man shall be delivered. As to Porphyry's statement that the universal way of the soul's deliverance had not yet come to his knowledge by any acquaintance he had with history, I would ask, what more remarkable history can be found than that which has taken possession of the whole world by its authoritative voice? Or what more trustworthy than that which narrates past events, and predicts the future with equal clearness, and in the unfulfilled predictions of which we are constrained to believe by those that are already fulfilled? For neither Porphyry nor any Platonists can despise divination and prediction, even of things that pertain to this life and earthly matters, though they justly despise ordinary soothsaying and the divination that is connected with magical arts. They deny that these are the predictions of great men, or are to be considered important, and they are right; for they are founded, either on the foresight of subsidiary causes, as to a professional eye much of the course of a disease is foreseen by certain pre-monitory symptoms, or the unclean demons predict what they have resolved to do, that they may thus work upon the thoughts and desires of the wicked with an appearance of authority, and incline human frailty to imitate their impure actions. It is not such things that the saints who walk in the universal way care to predict as important, although, for the purpose of commending the faith, they knew and often predicted even such things as could not be detected by human observation, nor be readily verified by experience. But there were other truly important and divine events which they predicted, in so far as it was given them to know the will of God. For the incarnation of Christ, and all those important marvels that were accomplished in Him, and done in His name; the repentance of men and the conversion of their wills to God; the remission of sins, the grace of righteousness, the faith of the pious, and the multitudes in all parts of the world who believe in the true divinity; the overthrow of idolatry and demon worship, and the testing of the faithful by trials; the purification of those who persevered, and their deliverance from all evil; the day of judgment, the resurrection of the dead, the eternal damnation of the community of the ungodly, and the eternal kingdom of the most glorious city of God, ever-blessed in the enjoyment of the vision of God - these things were predicted and promised in the Scriptures of this way; and of these we see so many fulfilled, that we justly and piously trust that the rest will also come to pass. As for those who do not believe, and consequently do not understand, that this is the way which leads straight to the vision of God and to eternal fellowship with Him, according to the true predictions and statements of the Holy Scriptures, they may storm at our position, but they cannot storm it. And therefore, in these ten books, though not meeting, I dare say, the expectation of some, yet I have, as the true God and Lord has vouchsafed to aid me, satisfied the desire of certain persons, by refuting the objections of the ungodly, who prefer their own gods to the Founder of the holy city, about which we undertook to speak. of these ten books, the first five were directed against those who think we should worship the gods for the sake of the blessings of this life, and the second five against those who think we should worship them for the sake of the life which is to be after death. And now, in fulfillment of the promise I made in the first book, I shall go on to say, as God shall aid me, what I think needs to be said regarding the origin, history, and deserved ends of the two cities, which, as already remarked, are in this world commingled and implicated with one another. 18.53. Truly Jesus Himself shall extinguish by His presence that last persecution which is to be made by Antichrist. For so it is written, that He shall slay him with the breath of His mouth, and empty him with the brightness of His presence. It is customary to ask, When shall that be? But this is quite unreasonable. For had it been profitable for us to know this, by whom could it better have been told than by God Himself, the Master, when the disciples questioned Him? For they were not silent when with Him, but inquired of Him, saying, Lord, will You at this time present the kingdom to Israel, or when? Acts 1:6-7 But He said, It is not for you to know the times, which the Father has put in His own power. When they got that answer, they had not at all questioned Him about the hour, or day, or year, but about the time. In vain, then, do we attempt to compute definitely the years that may remain to this world, when we may hear from the mouth of the Truth that it is not for us to know this. Yet some have said that four hundred, some five hundred, others a thousand years, may be completed from the ascension of the Lord up to His final coming. But to point out how each of them supports his own opinion would take too long, and is not necessary; for indeed they use human conjectures, and bring forward nothing certain from the authority of the canonical Scriptures. But on this subject He puts aside the figures of the calculators, and orders silence, who says, It is not for you to know the times, which the Father has put in His own power. But because this sentence is in the Gospel, it is no wonder that the worshippers of the many and false gods have been none the less restrained from feigning that by the responses of the demons, whom they worship as gods, it has been fixed how long the Christian religion is to last. For when they saw that it could not be consumed by so many and great persecutions, but rather drew from them wonderful enlargements, they invented I know not what Greek verses, as if poured forth by a divine oracle to some one consulting it, in which, indeed, they make Christ innocent of this, as it were, sacrilegious crime, but add that Peter by enchantments brought it about that the name of Christ should be worshipped for three hundred and sixty-five years, and, after the completion of that number of years, should at once take end. Oh the hearts of learned men! Oh, learned wits, meet to believe such things about Christ as you are not willing to believe in Christ, that His disciple Peter did not learn magic arts from Him, yet that, although He was innocent, His disciple was an enchanter, and chose that His name rather than his own should be worshipped through his magic arts, his great labors and perils, and at last even the shedding of his blood! If Peter the enchanter made the world so love Christ, what did Christ the innocent do to make Peter so love Him? Let them answer themselves then, and, if they can, let them understand that the world, for the sake of eternal life, was made to love Christ by that same supernal grace which made Peter also love Christ for the sake of the eternal life to be received from Him, and that even to the extent of suffering temporal death for Him. And then, what kind of gods are these who are able to predict such things, yet are not able to avert them, succumbing in such a way to a single enchanter and wicked magician (who, as they say, having slain a yearling boy and torn him to pieces, buried him with nefarious rites), that they permitted the sect hostile to themselves to gain strength for so great a time, and to surmount the horrid cruelties of so many great persecutions, not by resisting but by suffering, and to procure the overthrow of their own images, temples, rituals, and oracles? Finally, what god was it - not ours, certainly, but one of their own - who was either enticed or compelled by so great wickedness to perform these things? For those verses say that Peter bound, not any demon, but a god to do these things. Such a god have they who have not Christ. 18.54. I might collect these and many similar arguments, if that year had not already passed by which lying divination has promised, and deceived vanity has believed. But as a few years ago three hundred and sixty-five years were completed since the time when the worship of the name of Christ was established by His presence in the flesh, and by the apostles, what other proof need we seek to refute that falsehood? For, not to place the beginning of this period at the nativity of Christ, because as an infant and boy He had no disciples, yet, when He began to have them, beyond doubt the Christian doctrine and religion then became known through His bodily presence, that is, after He was baptized in the river Jordan by the ministry of John. For on this account that prophecy went before concerning Him: He shall reign from sea even to sea, and from the river even to the ends of the earth. But since, before He suffered and rose from the dead, the faith had not yet been defined to all, but was defined in the resurrection of Christ (for so the Apostle Paul speaks to the Athenians, saying, But now He announces to men that all everywhere should repent, because He has appointed a day in which to judge the world in equity, by the Man in whom He has defined the faith to all men, raising Him from the dead Acts 17:30-31), it is better that, in settling this question, we should start from that point, especially because the Holy Spirit was then given, just as He behooved to be given after the resurrection of Christ in that city from which the second law, that is, the new testament, ought to begin. For the first, which is called the old testament was given from Mount Sinai through Moses. But concerning this which was to be given by Christ it was predicted, Out of Sion shall go forth the law and the word of the Lord out of Jerusalem; Isaiah 2:3 whence He Himself said that repentance in His name behooved to be preached among all nations, but yet beginning at Jerusalem. Luke 24:47 There, therefore, the worship of this name took its rise, that Jesus should be believed in, who died and rose again. There this faith blazed up with such noble beginnings, that several thousand men, being converted to the name of Christ with wonderful alacrity, sold their goods for distribution among the needy, thus, by a holy resolution and most ardent charity, coming to voluntary poverty, and prepared themselves, amid the Jews who raged and thirsted for their blood, to contend for the truth even to death, not with armed power, but with more powerful patience. If this was accomplished by no magic arts, why do they hesitate to believe that the other could be done throughout the whole world by the same divine power by which this was done? But supposing Peter wrought that enchantment so that so great a multitude of men at Jerusalem was thus kindled to worship the name of Christ, who had either seized and fastened Him to the cross, or reviled Him when fastened there, we must still inquire when the three hundred and sixty-five years must be completed, counting from that year. Now Christ died when the Gemini were consuls, on the eighth day before the kalends of April. He rose the third day, as the apostles have proved by the evidence of their own senses. Then forty days after, He ascended into heaven. Ten days after, that is, on the fiftieth after his resurrection, He sent the Holy Spirit; then three thousand men believed when the apostles preached Him. Then, therefore, arose the worship of that name, as we believe, and according to the real truth, by the efficacy of the Holy Spirit, but, as impious vanity has feigned or thought, by the magic arts of Peter. A little afterward, too, on a wonderful sign being wrought, when at Peter's own word a certain beggar, so lame from his mother's womb that he was carried by others and laid down at the gate of the temple, where he begged alms, was made whole in the name of Jesus Christ, and leaped up, five thousand men believed, and thenceforth the Church grew by sundry accessions of believers. Thus we gather the very day with which that year began, namely, that on which the Holy Spirit was sent, that is, during the ides of May. And, on counting the consuls, the three hundred and sixty-five years are found completed on the same ides in the consulate of Honorius and Eutychianus. Now, in the following year, in the consulate of Mallius Theodorus, when, according to that oracle of the demons or figment of men, there ought already to have been no Christian religion, it was not necessary to inquire, what perchance was done in other parts of the earth. But, as we know, in the most noted and eminent city, Carthage, in Africa, Gaudentius and Jovius, officers of the Emperor Honorius, on the fourteenth day before the kalends of April, overthrew the temples and broke the images of the false gods. And from that time to the present, during almost thirty years, who does not see how much the worship of the name of Christ has increased, especially after many of those became Christians who had been kept back from the faith by thinking that divination true, but saw when that same number of years was completed that it was empty and ridiculous? We, therefore, who are called and are Christians, do not believe in Peter, but in Him whom Peter believed - being edified by Peter's sermons about Christ, not poisoned by his incantations; and not deceived by his enchantments, but aided by his good deeds. Christ Himself, who was Peter's Master in the doctrine which leads to eternal life, is our Master too. But let us now at last finish this book, after thus far treating of, and showing as far as seemed sufficient, what is the mortal course of the two cities, the heavenly and the earthly, which are mingled together from the beginning down to the end. of these, the earthly one has made to herself of whom she would, either from any other quarter, or even from among men, false gods whom she might serve by sacrifice; but she which is heavenly and is a pilgrim on the earth does not make false gods, but is herself made by the true God of whom she herself must be the true sacrifice. Yet both alike either enjoy temporal good things, or are afflicted with temporal evils, but with diverse faith, diverse hope, and diverse love, until they must be separated by the last judgment, and each must receive her own end, of which there is no end. About these ends of both we must next treat. |
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| 82. Jerome, Amos, 1.1.11-1.1.12 (5th cent. CE - 5th cent. CE) Tagged with subjects: •jesus of nazareth, name variations Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172 |
83. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 98| 17b. דנכיס יצריה א"ל אידך ניזיל אפיתחא דבי זונות ונכפייה ליצרין ונקבל אגרא כי מטו התם חזינהו [לזונות] איתכנעו מקמייהו,א"ל מנא לך הא א"ל (משלי ב, יא) מזמה תשמור עלך תבונה תנצרכה,א"ל רבנן לרבא מאי מזימה אילימא תורה דכתיב בה זימה ומתרגמינן עצת חטאין וכתיב (ישעיהו כח, כט) הפליא עצה הגדיל תושיה אי הכי זימה מבעי ליה ה"ק מדבר זימה תשמור עליך תורה תנצרכה,ת"ר כשנתפסו רבי אלעזר בן פרטא ורבי חנינא בן תרדיון א"ל ר' אלעזר בן פרטא לרבי חנינא בן תרדיון אשריך שנתפסת על דבר אחד אוי לי שנתפסתי על חמשה דברים,א"ל רבי חנינא אשריך שנתפסת על חמשה דברים ואתה ניצול אוי לי שנתפסתי על דבר אחד ואיני ניצול שאת עסקת בתורה ובגמילות חסדים ואני לא עסקתי אלא בתורה [בלבד],וכדרב הונא דאמר רב הונא כל העוסק בתורה בלבד דומה כמי שאין לו אלוה שנאמר (דברי הימים ב טו, ג) וימים רבים לישראל ללא אלהי אמת [וגו'] מאי ללא אלהי אמת שכל העוסק בתורה בלבד דומה כמי שאין לו אלוה,ובגמילות חסדים לא עסק והתניא רבי אליעזר בן יעקב אומר לא יתן אדם מעותיו לארנקי של צדקה אלא א"כ ממונה עליו תלמיד חכם כר' חנינא בן תרדיון הימנוה הוא דהוה מהימן מיעבד לא עבד,והתניא אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים מיעבד עבד כדבעי ליה לא עבד,אתיוהו לרבי אלעזר בן פרטא אמרו מ"ט תנית ומ"ט גנבת אמר להו אי סייפא לא ספרא ואי ספרא לא סייפא ומדהא ליתא הא נמי ליתא ומ"ט קרו לך רבי רבן של תרסיים אני,אייתו ליה תרי קיבורי אמרו ליה הי דשתיא והי דערבא איתרחיש ליה ניסא אתיא זיבוריתא אותיבא על דשתיא ואתאי זיבורא ויתיב על דערבא אמר להו האי דשתיא והאי דערבא,א"ל ומ"ט לא אתית לבי אבידן אמר להו זקן הייתי ומתיירא אני שמא תרמסוני ברגליכם [אמרו] ועד האידנא כמה סבי איתרמוס אתרחיש ניסא ההוא יומא אירמס חד סבא,ומ"ט קא שבקת עבדך לחירות אמר להו לא היו דברים מעולם קם חד [מינייהו] לאסהודי ביה אתא אליהו אידמי ליה כחד מחשובי דמלכותא א"ל מדאתרחיש ליה ניסא בכולהו בהא נמי אתרחיש ליה ניסא וההוא גברא בישותיה הוא דקא אחוי,ולא אשגח ביה קם למימר להו הוה כתיבא איגרתא דהוה כתיב מחשיבי דמלכות לשדורי לבי קיסר ושדרוה על ידיה דההוא גברא אתא אליהו פתקיה ארבע מאה פרסי אזל ולא אתא,אתיוהו לרבי חנינא בן תרדיון אמרו ליה אמאי קא עסקת באורייתא אמר להו כאשר צוני ה' אלהי מיד גזרו עליו לשריפה ועל אשתו להריגה ועל בתו לישב בקובה של זונות עליו לשריפה שהיה | 17b. b as the inclination /b to engage in idol worship b has been slaughtered /b and the temptation to sin in this manner no longer exists. b The other said to him: Let us go by /b the path that leads to b the entrance of /b the b brothel and overpower our inclination, and /b thereby b receive a reward. When they arrived there, they saw /b that b the prostitutes yielded before their presence, /b i.e., they entered the building out of respect for the Sages.,One b said to /b the other: b From where did you know this, /b that the prostitutes would retreat from us in embarrassment? b He said to him: /b It is written: b “From lewdness [ i mezimma /i ] it shall watch over you; discernment shall guard you” /b (Proverbs 2:11), i.e., the Torah will serve as a safeguard against lewdness., b The Sages said to Rava: What /b is the meaning of b i mezimma /i ? If we say /b that it is referring to the b Torah /b that will guard you, b as it is written in it: “ i Zimma /i ” /b (Leviticus 18:17), b and we translate /b this term as: b The counsel of [ i atzat /i ] the sinners, /b demonstrating that i zimma /i is referring to counsel or wisdom, b and /b the term i etza /i b is /b also b written /b with regard to the Torah: “This also comes forth from the Lord of hosts: b Wonderful is His counsel [ i etza /i ], and great is His wisdom” /b (Isaiah 28:29), this is difficult. The Gemara explains the difficulty: b If so, /b the verse b should have /b said: b i Zimma /i , /b and not i mezimma /i . Rather, b this /b is what the verse b is saying: From lewd matters [ i midevar zimma /i ], it shall watch over you, the Torah shall guard you, /b i.e., the term discernment is a reference to the Torah.,§ The Gemara returns to its discussion of the judgments of the Sages by the Roman rulers. b The Sages taught: When Rabbi Elazar ben Perata and Rabbi Ḥanina ben Teradyon were arrested /b by the Romans during the time of the religious persecution of the Jewish people, b Rabbi Elazar ben Perata said to Rabbi Ḥanina ben Teradyon: Fortunate are you, as you were arrested on one charge /b only, of teaching Torah publicly; b woe is me, as I have been arrested on five charges. /b , b Rabbi Ḥanina /b ben Teradyon b said to him: Fortunate are you, as you were arrested on five charges but you will be saved; woe is me, as I have been arrested on one charge, but I will not be saved. /b You will be saved b because you engaged in Torah /b study b and in acts of charity, and I engaged in Torah /b study b alone. /b ,The Gemara comments: b And /b this is b in accordance with /b a statement b of Rav Huna, as Rav Huna says: Anyone who occupies himself with Torah /b study b alone is considered like one who does not have a God. As it is stated: “Now for long seasons Israel was without the true God, /b and without a teaching priest, and without the Torah” (II Chronicles 15:3). b What /b is meant by b “without the true God”? /b This teaches b that anyone who engages in Torah /b study b alone is considered like one who does not have /b a true b God. /b ,The Gemara asks: b And /b is it true that Rabbi Ḥanina ben Teradyon b did not engage in acts of charity? But isn’t it taught /b in a i baraita /i that b Rabbi Eliezer ben Ya’akov says: A person should not donate his money to the charity purse [ i le’arnakei /i ] unless a Torah scholar like Rabbi Ḥanina ben Teradyon is appointed /b as supervisor b over it? /b The Gemara answers: b He was trusted /b to distribute the charity with honesty and integrity, but he himself b did not perform /b charitable acts.,The Gemara asks: b But isn’t it taught /b in a i baraita /i that Rabbi Ḥanina ben Teradyon b said to /b Rabbi Yosei ben Kisma: b I confused /b my own b coins /b that I needed b for /b the festivities of b Purim with coins of charity, and I distributed them /b all b to the poor /b at my own expense. How then can it be said that he never engaged in charitable acts? The Gemara responds: b He did perform /b acts of charity, but b he did not perform as /b many acts as b he should have, /b in light of his wealth.,The Gemara returns to the description of the trial of the Sages. The Romans b brought Rabbi Elazar ben Perata /b for his trial and b said: What is the reason /b that b you taught /b Torah, b and what is the reason /b that b you stole, /b as these were the crimes of which he was accused. Rabbi Elazar ben Perata b said to them: If one is an armed robber [ i sayafa /i ], he is not a scholar [ i safra /i ], and if one is a scholar he is not an armed robber, /b i.e., I am accused of two mutually exclusive crimes; b and from /b the fact b that this /b characterization b is not /b true, one may also conclude that b that /b characterization b is also not /b true. They asked him: b But /b if you do not teach Torah, then b what is the reason /b that b they call you rabbi? /b He answered: b I am the master [ i rabban /i ] of weavers [ i tarsiyyim /i ]. /b ,In order to ascertain whether Rabbi Elazar ben Perata was in fact an expert weaver, b they brought him two coils /b of wool and b said to him: Which is /b the b warp, and which is /b the b woof? /b The threads used for each differ in their thickness and strength and would be immediately recognizable to an expert. b A miracle occurred, /b as b a female hornet came /b and b sat on /b the coil b of warp, and a male hornet came and sat on /b the coil b of woof. /b Rabbi Elazar ben Perata b said to them: This /b is a coil b of warp, and that /b is a coil b of woof. /b He realized that the male hornet was a sign that the coil was the woof, as the woof is threaded through the warp, while the warp, which is fixed in the loom and receives the woof, was the one on which the female hornet sat, as the female of a species receives the male.,The Romans b said to him: And what is the reason /b that b you did not come to the house of Abidan? /b This was a gathering place where debates on wisdom and faith were conducted. Rabbi Elazar ben Perata b said to them: I was old and feared /b that b perhaps I would be trampled under your feet, /b due to the huge crowds. The Romans b said: And until now, how many elders have been trampled /b there, that you would be worried about such a possibility? The Gemara comments: b A miracle occurred, /b and on b that day, one old man was trampled. /b ,The Romans asked Rabbi Elazar ben Perata: b And what is the reason /b that b you emancipated your slave? /b Rabbi Elazar ben Perata b said to them: This matter never happened. One of them stood to testify against him, /b and b Elijah came disguised as one of the of the Roman noblemen, /b and he b said to /b that individual: b From /b the fact b that miracles occurred for /b Rabbi Elazar ben Perata b in every /b other case, b in this /b instance b as well a miracle will occur for him, and that man, /b i.e., you, b is /b only b demonstrating his wickedness, /b since you cannot succeed in your aim and are merely showing yourself to be desperate to cause harm., b But /b the man b paid him no heed, /b and he b stood to say /b his testimony b to them. /b At that time b there was a written letter that was composed by /b some b of the /b most b important people of /b the Roman b Empire /b in order b to send /b it b to the Emperor’s court, and they /b had b sent it in the possession of that man, /b i.e., the potential witness. b Elijah came /b and b threw it /b a distance of b four hundred parasangs. /b The man b went and did not come /b back, and therefore all the charges against Rabbi Elazar ben Perata were dropped.,The Romans b brought Rabbi Ḥanina ben Teradyon /b for judgment, and they b said to him: Why did you occupy yourself with the Torah? /b Rabbi Ḥanina ben Teradyon b said to them, /b citing a verse: b “As the Lord my God commanded me” /b (Deuteronomy 4:5). b They immediately sentenced him to /b death by means of b burning, and /b they sentenced b his wife to execution /b by decapitation, b and his daughter /b was condemned b to sit in a brothel [ i kubba shel zonot /i ]. /b The Gemara explains the Divine decree that he should receive this punishment: b He /b was sentenced b to /b death by b burning, as he would /b |
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| 84. New Testament, 1 Corinthians 1-2, 1.2, 1.13-1.15, 2.3-2.5, 5.1-5.5, 6.11, 10.21, 11.20, 11.23-11.26, 12.3, 12.10, 12.28-12.29, 14.23, 15.20-15.28 Tagged with subjects: •jesus, name of Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 116, 133, 149, 150, 151, 152, 153 |
| 85. Anon., Teachings of The Apostles, 21 Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36 |
| 87. Anon., Numbers Rabba Naso, 10.5 Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36 |
