1. Hebrew Bible, Exodus, 4.4-4.5, 7.9, 7.11, 14.16-14.23, 14.31, 15.22-15.23, 16.4, 17.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jesus, work/acts/miracles of • Jesus’ miracles, signs • Jewish elite rhetoric, miracles, legitimacy of • Miracle • Miracles • Miracles, of Moses • Miracles/miraculous/miracle-workers • Peter (apostle), Water miracle • healing, miraculous, • miracle • miracles, • miracles, demonic • wells, miraculous
Found in books: Allison (2018), 4 Baruch, 343; Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 227; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 101, 103, 136, 294; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 150; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 43, 44, 45; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 267; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 105; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 178; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 183, 184; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 264; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 135, 136; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 15, 16, 121; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 178; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 136
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4.4 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ וַיִּשְׁלַח יָדוֹ וַיַּחֲזֶק בּוֹ וַיְהִי לְמַטֶּה בְּכַפּוֹ׃ 4.5 לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃
7.9 כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃
7.11 וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃
14.16 וְאַתָּה הָרֵם אֶת־מַטְּךָ וּנְטֵה אֶת־יָדְךָ עַל־הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה׃ 14.18 וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהוָה בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו׃ 14.19 וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃' '14.21 וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָה אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם׃ 14.22 וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם׃ 14.23 וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל־תּוֹךְ הַיָּם׃
14.31 וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃
15.22 וַיַּסַּע מֹשֶׁה אֶת־יִשְׂרָאֵל מִיַּם־סוּף וַיֵּצְאוּ אֶל־מִדְבַּר־שׁוּר וַיֵּלְכוּ שְׁלֹשֶׁת־יָמִים בַּמִּדְבָּר וְלֹא־מָצְאוּ מָיִם׃ 15.23 וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה כִּי מָרִים הֵם עַל־כֵּן קָרָא־שְׁמָהּ מָרָה׃
16.4 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃
17.6 הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל־הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר וְיָצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל׃'' None | sup>
4.4 And the LORD said unto Moses: ‘Put forth thy hand, and take it by the tail—and he put forth his hand, and laid hold of it, and it became a rod in his hand— 4.5 that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.’
7.9 ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’
7.11 Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.
14.16 And lift thou up thy rod, and stretch out thy hand over the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground. 14.18 And the Egyptians shall know that I am the LORD, when I have gotten Me honour upon Pharaoh, upon his chariots, and upon his horsemen.’ 14.19 And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them; 14.20 and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night. 14.21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided. 14.22 And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left. 14.23 And the Egyptians pursued, and went in after them into the midst of the sea, all Pharaoh’s horses, his chariots, and his horsemen.
14.31 And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.
15.22 And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. 15.23 And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called Marah.
16.4 Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not.
17.6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel.' ' None |
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2. Hebrew Bible, Genesis, 1.26, 2.17, 6.4, 9.20-9.21, 12.1, 19.19, 22.6, 22.14, 32.23-32.32 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, performer of miracles • Miracle • Miracles • Miracles, Witnesses • Miracles, of Macrina • Miracles, secret • Miracles/miraculous/miracle-workers • miracle(s) • miracles • miracles, • resurrection, miracle of, performed by Philip
Found in books: Allison (2018), 4 Baruch, 254; Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 15; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 199, 207; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 101, 294; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 369; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 642; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 197; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 43, 296, 300; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 45; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 224; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 15; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 166; Levison (2009), Filled with the Spirit, 28; Stuckenbruck (2007), 1 Enoch 91-108, 639; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 16, 232; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 46
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃
6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃' '9.21 וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃
12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
19.19 הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַתִּי׃
22.6 וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃
22.14 וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃
32.23 וַיָּקָם בַּלַּיְלָה הוּא וַיִּקַּח אֶת־שְׁתֵּי נָשָׁיו וְאֶת־שְׁתֵּי שִׁפְחֹתָיו וְאֶת־אַחַד עָשָׂר יְלָדָיו וַיַּעֲבֹר אֵת מַעֲבַר יַבֹּק׃ 32.24 וַיִּקָּחֵם וַיַּעֲבִרֵם אֶת־הַנָּחַל וַיַּעֲבֵר אֶת־אֲשֶׁר־לוֹ׃ 32.25 וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃ 32.26 וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ׃ 32.27 וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם־בֵּרַכְתָּנִי׃ 32.28 וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃ 32.29 וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃ 32.31 וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃ 32.32 וַיִּזְרַח־לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת־פְּנוּאֵל וְהוּא צֹלֵעַ עַל־יְרֵכוֹ׃'' None | sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’
6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
9.20 And Noah, the man of the land, began and planted a vineyard. 9.21 And he drank of the wine, and was drunken; and he was uncovered within his tent.
12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
19.19 behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die.
22.6 And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.
22.14 And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’
32.23 And he rose up that night, and took his two wives, and his two handmaids, and his eleven children, and passed over the ford of the Jabbok. 32.24 And he took them, and sent them over the stream, and sent over that which he had. 32.25 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 32.26 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was strained, as he wrestled with him. 32.27 And he said: ‘Let me go, for the day breaketh.’ And he said: ‘I will not let thee go, except thou bless me.’ 32.28 And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’ 32.29 And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’ 32.30 And Jacob asked him, and said: ‘Tell me, I pray thee, thy name.’ And he said: ‘Wherefore is it that thou dost ask after my name?’ And he blessed him there. 32.31 And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’ 32.32 And the sun rose upon him as he passed over Peniel, and he limped upon his thigh.' ' None |
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3. Hebrew Bible, Jonah, 2.1-2.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Miracle • Miracles
Found in books: Allison (2018), 4 Baruch, 280; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 301; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 166
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2.1 וַאֲנִי בְּקוֹל תּוֹדָה אֶזְבְּחָה־לָּךְ אֲשֶׁר נָדַרְתִּי אֲשַׁלֵּמָה יְשׁוּעָתָה לַיהוָה׃
2.1 וַיְמַן יְהוָה דָּג גָּדוֹל לִבְלֹעַ אֶת־יוֹנָה וַיְהִי יוֹנָה בִּמְעֵי הַדָּג שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת׃ 2.2 וַיִּתְפַּלֵּל יוֹנָה אֶל־יְהוָה אֱלֹהָיו מִמְּעֵי הַדָּגָה׃ 2.3 וַיֹּאמֶר קָרָאתִי מִצָּרָה לִי אֶל־יְהוָה וַיַּעֲנֵנִי מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי שָׁמַעְתָּ קוֹלִי׃'' None | sup>
2.1 And the LORD prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights. 2.2 Then Jonah prayed unto the LORD his God out of the fish’s belly. 2.3 And he said: I called out of mine affliction Unto the LORD, and He answered me; Out of the belly of the nether-world cried I, And Thou heardest my voice.'' None |
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4. Hebrew Bible, Leviticus, 13.13, 13.45 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracles • Miracles/miraculous/miracle-workers
Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 28, 29; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 126
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13.13 וְרָאָה הַכֹּהֵן וְהִנֵּה כִסְּתָה הַצָּרַעַת אֶת־כָּל־בְּשָׂרוֹ וְטִהַר אֶת־הַנָּגַע כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא׃
13.45 וְהַצָּרוּעַ אֲשֶׁר־בּוֹ הַנֶּגַע בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרוּעַ וְעַל־שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא׃'' None | sup>
13.13 then the priest shall look; and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is all turned white: he is clean.
13.45 And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry: ‘Unclean, unclean.’'' None |
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5. Hebrew Bible, Numbers, 20.1-20.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracle • Miracles • Miracles/miraculous/miracle-workers • Peter (apostle), Water miracle • miracle • miracles, • wells, miraculous
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 227; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 103, 136; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 44; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 267; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 160; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 121; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 178
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20.1 וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן אֶת־הַקָּהָל אֶל־פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם שִׁמְעוּ־נָא הַמֹּרִים הֲמִן־הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם׃
20.1 וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל כָּל־הָעֵדָה מִדְבַּר־צִן בַּחֹדֶשׁ הָרִאשׁוֹן וַיֵּשֶׁב הָעָם בְּקָדֵשׁ וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם׃ 20.2 וְלֹא־הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן׃ 20.2 וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה׃ 20.3 וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ לֵאמֹר וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי יְהוָה׃ 20.4 וְלָמָה הֲבֵאתֶם אֶת־קְהַל יְהוָה אֶל־הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ׃ 20.5 וְלָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לְהָבִיא אֹתָנוּ אֶל־הַמָּקוֹם הָרָע הַזֶּה לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן וּמַיִם אַיִן לִשְׁתּוֹת׃ 20.6 וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֵּרָא כְבוֹד־יְהוָה אֲלֵיהֶם׃ 20.7 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 20.8 קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃ 20.9 וַיִּקַּח מֹשֶׁה אֶת־הַמַּטֶּה מִלִּפְנֵי יְהוָה כַּאֲשֶׁר צִוָּהוּ׃' 20.11 וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃
20.12 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן יַעַן לֹא־הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת־הַקָּהָל הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לָהֶם׃'' None | sup>
20.1 And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month; and the people abode in Kadesh; and Miriam died there, and was buried there. 20.2 And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron. 20.3 And the people strove with Moses, and spoke, saying: ‘Would that we had perished when our brethren perished before the LORD! 20.4 And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle? 20.5 And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.’ 20.6 And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them. 20.7 And the LORD spoke unto Moses, saying: 20.8 ’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’ 20.9 And Moses took the rod from before the LORD, as He commanded him.
20.10 And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’
20.11 And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.
20.12 And the LORD said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’' ' None |
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6. Hebrew Bible, 1 Kings, 18.39 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Miracle • miracle
Found in books: Allison (2018), 4 Baruch, 345; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 89
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18.39 וַיַּרְא כָּל־הָעָם וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ יְהוָה הוּא הָאֱלֹהִים יְהוָה הוּא הָאֱלֹהִים׃'' None | sup>
18.39 And when all the people saw it, they fell on their faces; and they said: ‘The LORD, He is God; the LORD, He is God.’'' None |
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7. Hebrew Bible, 1 Samuel, 16.14-16.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jesus, work/acts/miracles of • miracles, angelic vs demonic
Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 54; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 142
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16.14 וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃ 16.15 וַיֹּאמְרוּ עַבְדֵי־שָׁאוּל אֵלָיו הִנֵּה־נָא רוּחַ־אֱלֹהִים רָעָה מְבַעִתֶּךָ׃ 16.16 יֹאמַר־נָא אֲדֹנֵנוּ עֲבָדֶיךָ לְפָנֶיךָ יְבַקְשׁוּ אִישׁ יֹדֵעַ מְנַגֵּן בַּכִּנּוֹר וְהָיָה בִּהְיוֹת עָלֶיךָ רוּחַ־אֱלֹהִים רָעָה וְנִגֵּן בְּיָדוֹ וְטוֹב לָךְ׃ 16.17 וַיֹּאמֶר שָׁאוּל אֶל־עֲבָדָיו רְאוּ־נָא לִי אִישׁ מֵיטִיב לְנַגֵּן וַהֲבִיאוֹתֶם אֵלָי׃ 16.18 וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃ 16.19 וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־יִשָׁי וַיֹּאמֶר שִׁלְחָה אֵלַי אֶת־דָּוִד בִּנְךָ אֲשֶׁר בַּצֹּאן׃' '16.21 וַיָּבֹא דָוִד אֶל־שָׁאוּל וַיַּעֲמֹד לְפָנָיו וַיֶּאֱהָבֵהוּ מְאֹד וַיְהִי־לוֹ נֹשֵׂא כֵלִים׃ 16.22 וַיִּשְׁלַח שָׁאוּל אֶל־יִשַׁי לֵאמֹר יַעֲמָד־נָא דָוִד לְפָנַי כִּי־מָצָא חֵן בְּעֵינָי׃ 16.23 וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃'' None | sup>
16.14 But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him. 16.15 And Sha᾽ul’s servants said to him, Behold now, an evil spirit from God is tormenting thee. 16.16 Let our lord now command thy servants, who are before thee, to seek out a man, who knows how to play on the lyre: and it shall come to pass, when the evil spirit from God is upon thee, that he will play with his hand, and thou shalt be well. 16.17 And Sha᾽ul said to his servants, Provide me now a man that can play well, and bring him to me. 16.18 Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him. 16.19 So Sha᾽ul sent messengers to Yishay, and said, Send me David thy son, who is with the sheep. 16.20 And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Sha᾽ul. 16.21 And David came to Sha᾽ul, and stood before him: and he loved him greatly; and he became his armourbearer. 16.22 And Sha᾽ul sent to Yishay, saying, Let David, I pray thee, stand before me; for he has found favour in my eyes. 16.23 And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him.'' None |
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8. Hebrew Bible, 2 Kings, 7.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Miracle • miracles,
Found in books: Allison (2018), 4 Baruch, 237; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 232
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7.3 וְאַרְבָּעָה אֲנָשִׁים הָיוּ מְצֹרָעִים פֶּתַח הַשָּׁעַר וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ מָה אֲנַחְנוּ יֹשְׁבִים פֹּה עַד־מָתְנוּ׃'' None | sup>
7.3 Now there were four leprous men at the entrance of the gate; and they said one to another: ‘Why sit we here until we die?'' None |
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9. Hebrew Bible, Isaiah, 35.1, 35.5-35.6, 43.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Miracles • Miracles, Reluctance to perform • Miracles, Witnesses • Miracles, secret • Miracles/miraculous/miracle-workers • miracle • miracle/miraculous • miracles,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 103; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 681, 701; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 78; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 151; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 65; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 206
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35.1 וּפְדוּיֵי יְהוָה יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה׃
35.1 יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת׃
35.5 אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים וְאָזְנֵי חֵרְשִׁים תִּפָּתַחְנָה׃ 35.6 אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם כִּי־נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה׃
43.2 כִּי־תַעֲבֹר בַּמַּיִם אִתְּךָ־אָנִי וּבַנְּהָרוֹת לֹא יִשְׁטְפוּךָ כִּי־תֵלֵךְ בְּמוֹ־אֵשׁ לֹא תִכָּוֶה וְלֶהָבָה לֹא תִבְעַר־בָּךְ׃
43.2 תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה תַּנִּים וּבְנוֹת יַעֲנָה כִּי־נָתַתִּי בַמִּדְבָּר מַיִם נְהָרוֹת בִּישִׁימֹן לְהַשְׁקוֹת עַמִּי בְחִירִי׃'' None | sup>
35.1 The wilderness and the parched land shall be glad; And the desert shall rejoice, and blossom as the rose.
35.5 Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. 35.6 Then shall the lame man leap as a hart, And the tongue of the dumb shall sing; For in the wilderness shall waters break out, And streams in the desert.
43.2 When thou passest through the waters, I will be with thee, And through the rivers, they shall not overflow thee; When thou walkest through the fire, thou shalt not be burned, Neither shall the flame kindle upon thee.'' None |
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10. Hebrew Bible, Joshua, 10.12-10.14 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Miracles • miracles,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 227; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 175; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 301
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10.12 אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃ 10.13 וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃ 10.14 וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ יְהוָה בְּקוֹל אִישׁ כִּי יְהוָה נִלְחָם לְיִשְׂרָאֵל׃'' None | sup>
10.12 Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’ 10.13 And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day. 10.14 And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man; for the LORD fought for Israel.'' None |
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11. Hebrew Bible, Judges, 2.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Miracle • Miracles
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 172; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 160
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2.9 וַיִּקְבְּרוּ אוֹתוֹ בִּגְבוּל נַחֲלָתוֹ בְּתִמְנַת־חֶרֶס בְּהַר אֶפְרָיִם מִצְּפוֹן לְהַר־גָּעַשׁ׃'' None | sup>
2.9 And they buried him in the border of his inheritance in Timnat-ĥeres, in the mount of Efrayim, on the north side of the hill Ga῾ash.'' None |
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12. Homer, Iliad, 20.131 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Miracle • miracles, Epidaurian miracle inscriptions
Found in books: Allison (2018), 4 Baruch, 345; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 210
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20.131 ἐν πολέμῳ· χαλεποὶ δὲ θεοὶ φαίνεσθαι ἐναργεῖς.'' None | sup>
20.131 he shall have dread hereafter when some god shall come against him in battle; for hard are the gods to look upon when they appear in manifest presence. Then Poseidon, the Shaker of Earth, answered her:Hera, be not thou wroth beyond what is wise; thou needest not at all. I verily were not fain to make gods chash '' None |
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13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Miracle • Miracles
Found in books: Allison (2018), 4 Baruch, 278, 344; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 35
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14. Euripides, Bacchae, 66, 72, 81, 84-85, 87, 101-104, 115, 119, 134, 141, 155, 444-450, 616-647, 698, 757-758, 768, 978 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos,miracles • miracles
Found in books: Bernabe et al. (2013), Redefining Dionysos, 175, 356, 467; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
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66 Βρομίῳ πόνον ἡδὺν κάματόν τʼ εὐκάματον,
72 Διόνυσον ὑμνήσω. Χορός
81 κισσῷ τε στεφανωθεὶς
84 Βρόμιον παῖδα θεὸν θεοῦ 85 Διόνυσον κατάγουσαι
87 εὐρυχόρους ἀγυιάς, τὸν Βρόμιον· Χορός
101 στεφάνωσέν τε δρακόντων'102 στεφάνοις, ἔνθεν ἄγραν θηροτρόφον 103 μαινάδες ἀμφιβάλλονται 104 πλοκάμοις. Χορός
115 Βρόμιος ὅστις ἄγῃ θιάσουσ—
119 οἰστρηθεὶς Διονύσῳ. Χορός
134 αἷς χαίρει Διόνυσος. Χορός
141 εὐοἷ.
155 μέλπετε τὸν Διόνυσον
444 κἄδησας ἐν δεσμοῖσι πανδήμου στέγης, 445 φροῦδαί γʼ ἐκεῖναι λελυμέναι πρὸς ὀργάδας 446 σκιρτῶσι Βρόμιον ἀνακαλούμεναι θεόν· 447 αὐτόματα δʼ αὐταῖς δεσμὰ διελύθη ποδῶν 448 κλῇδές τʼ ἀνῆκαν θύρετρʼ ἄνευ θνητῆς χερός. 449 πολλῶν δʼ ὅδʼ ἁνὴρ θαυμάτων ἥκει πλέως 450 ἐς τάσδε Θήβας. σοὶ δὲ τἄλλα χρὴ μέλειν. Πενθεύς
616 ταῦτα καὶ καθύβρισʼ αὐτόν, ὅτι με δεσμεύειν δοκῶν 617 οὔτʼ ἔθιγεν οὔθʼ ἥψαθʼ ἡμῶν, ἐλπίσιν δʼ ἐβόσκετο. 618 πρὸς φάτναις δὲ ταῦρον εὑρών, οὗ καθεῖρξʼ ἡμᾶς ἄγων, 619 τῷδε περὶ βρόχους ἔβαλλε γόνασι καὶ χηλαῖς ποδῶν, 620 θυμὸν ἐκπνέων, ἱδρῶτα σώματος στάζων ἄπο, 621 χείλεσιν διδοὺς ὀδόντας· πλησίον δʼ ἐγὼ παρὼν 622 ἥσυχος θάσσων ἔλευσσον. ἐν δὲ τῷδε τῷ χρόνῳ 623 ἀνετίναξʼ ἐλθὼν ὁ Βάκχος δῶμα καὶ μητρὸς τάφῳ 624 πῦρ ἀνῆψʼ· ὃ δʼ ὡς ἐσεῖδε, δώματʼ αἴθεσθαι δοκῶν, 625 ᾖσσʼ ἐκεῖσε κᾆτʼ ἐκεῖσε, δμωσὶν Ἀχελῷον φέρειν 626 ἐννέπων, ἅπας δʼ ἐν ἔργῳ δοῦλος ἦν, μάτην πονῶν. 627 διαμεθεὶς δὲ τόνδε μόχθον, ὡς ἐμοῦ πεφευγότος, 628 ἵεται ξίφος κελαινὸν ἁρπάσας δόμων ἔσω. 629 κᾆθʼ ὁ Βρόμιος, ὡς ἔμοιγε φαίνεται, δόξαν λέγω, 630 φάσμʼ ἐποίησεν κατʼ αὐλήν· ὃ δʼ ἐπὶ τοῦθʼ ὡρμημένος 631 ᾖσσε κἀκέντει φαεννὸν αἰθέρʼ, ὡς σφάζων ἐμέ. 632 πρὸς δὲ τοῖσδʼ αὐτῷ τάδʼ ἄλλα Βάκχιος λυμαίνεται· 633 δώματʼ ἔρρηξεν χαμᾶζε· συντεθράνωται δʼ ἅπαν 634 πικροτάτους ἰδόντι δεσμοὺς τοὺς ἐμούς· κόπου δʼ ὕπο 635 διαμεθεὶς ξίφος παρεῖται· πρὸς θεὸν γὰρ ὢν ἀνὴρ 636 ἐς μάχην ἐλθεῖν ἐτόλμησε. ἥσυχος δʼ ἐκβὰς ἐγὼ 637 δωμάτων ἥκω πρὸς ὑμᾶς, Πενθέως οὐ φροντίσας. 638 639 ἐς προνώπιʼ αὐτίχʼ ἥξει. τί ποτʼ ἄρʼ ἐκ τούτων ἐρεῖ; 640 ῥᾳδίως γὰρ αὐτὸν οἴσω, κἂν πνέων ἔλθῃ μέγα. 641 πρὸς σοφοῦ γὰρ ἀνδρὸς ἀσκεῖν σώφρονʼ εὐοργησίαν. Πενθεύς 642 πέπονθα δεινά· διαπέφευγέ μʼ ὁ ξένος, 643 ὃς ἄρτι δεσμοῖς ἦν κατηναγκασμένος. 644 ἔα ἔα· 645 ὅδʼ ἐστὶν ἁνήρ· τί τάδε; πῶς προνώπιος 646 φαίνῃ πρὸς οἴκοις τοῖς ἐμοῖς, ἔξω βεβώς; Διόνυσος 647 στῆσον πόδʼ, ὀργῇ δʼ ὑπόθες ἥσυχον πόδα. Πενθεύς
698 ὄφεσι κατεζώσαντο λιχμῶσιν γένυν.
757 οὐ χαλκός, οὐ σίδηρος· ἐπὶ δὲ βοστρύχοις 758 πῦρ ἔφερον, οὐδʼ ἔκαιεν. οἳ δʼ ὀργῆς ὕπο
768 γλώσσῃ δράκοντες ἐξεφαίδρυνον χροός.
978 θίασον ἔνθʼ ἔχουσι Κάδμου κόραι, ' None | sup>
66 having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . ,
72 peaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom. Choru
81 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, 85 from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru
101 had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru'102 had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru
115 whoever leads the sacred band is Bromius—to the mountain, to the mountain, where the crowd of women waits, goaded away from their weaving by Dionysus. Choru
134 nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru
141 Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.
155 ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,
444 He remained still, making my work easy, and I in shame said: Stranger, I do not lead you away willingly, but by order of Pentheus, who sent me. And the Bacchae whom you shut up, whom you carried off and bound in the chains of the public prison, 445 are set loose and gone, and are gamboling in the meadows, invoking Bromius as their god. of their own accord, the chains were loosed from their feet and keys opened the doors without human hand. This man has come to Thebe 450 full of many wonders. You must take care of the rest. Pentheu
616 In this too I mocked him, for, thinking to bind me, he neither touched nor handled me, but fed on hope. He found a bull by the stable where he took and shut me up, and threw shackles around its knees and hooves, 620 breathing out fury, dripping sweat from his body, gnashing his teeth in his lips. But I, being near, sitting quietly, looked on. Meanwhile, Bacchus came and shook the house and kindled a flame on his mother’s tomb. When Pentheus saw this, thinking that the house was burning, 625 he ran here and there, calling to the slaves to bring water, and every servant was at work, toiling in vain.Then he let this labor drop, as I had escaped, and snatching a dark sword rushed into the house. Then Bromius, so it seems to me—I speak my opinion— 630 created a phantom in the courtyard. Pentheus rushed at it headlong, stabbing at the shining air, as though slaughtering me. Besides this, Bacchus inflicted other damage on him: he knocked his house to the ground, and everything was shattered into pieces, while he saw my bitter chains. From fatigue, 635 dropping his sword, he is exhausted. For he, a man, dared to join battle with a god. Now I have quietly left the house and come to you, with no thought of Pentheus.But I think—at any rate I hear the tramping of feet inside—he will soon come to the front of the house. What will he say after this? 640 I shall easily bear him, even if he comes boasting greatly. For it is the part of a wise man to practice restrained good temper. Enter Pentheus Pentheu 642 I have suffered terrible things; the stranger, who was recently constrained in bonds, has escaped me. Ah! 645 Here is the man. What is this? How do you appear in front of my house, having come out? Dionysu 647 Stop, and put a stop to your anger. Pentheu
698 First they let their hair loose over their shoulders, and secured their fawn-skins, as many of them as had released the fastenings of their knots, girding the dappled hides with serpents licking their jaws. And some, holding in their arms a gazelle or wild
757 and whatever they put on their shoulders, whether bronze or iron, was not held on by bonds, nor did it fall to the ground. They carried fire on their locks, but it did not burn them. Some people in rage took up arms, being plundered by the Bacchae,
768 And they returned where they had come from, to the very fountains which the god had sent forth for them, and washed off the blood, and snakes cleaned the drops from the women’s cheeks with their tongues.Receive this god then, whoever he is,
978 Go to the mountain, go, fleet hounds of Madness, where the daughters of Kadmos hold their company, and drive them raving ' None |
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15. Herodotus, Histories, 2.171, 8.37, 8.55, 8.133-8.135, 9.65 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Epidauros Miracle Inscriptions, terms employed for incubation • Epidauros Miracle Inscriptions, testimony showing proxy incubation • Miracles • Miracles, at Athens • Miracles, at Delos • Miracles, at Delphi • Miracles, at Mycale • Miracles, at Plataea • Miracles, at Ptoön • miracle, rain • miracles • miracles, demonic • miracles, in pagan mythology
Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 70; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 7; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 360; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 140; Mikalson (2003), Herodotus and Religion in the Persian Wars, 69, 70, 72, 73, 86, 87, 96, 107, 121, 122, 126; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 615; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 128
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2.171 ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι.
8.37 ἐπεὶ δὲ ἀγχοῦ ἦσαν οἱ βάρβαροι ἐπιόντες καὶ ἀπώρων τὸ ἱρόν, ἐν τούτῳ ὁ προφήτης, τῷ οὔνομα ἦν Ἀκήρατος, ὁρᾷ πρὸ τοῦ νηοῦ ὅπλα προκείμενα ἔσωθεν ἐκ τοῦ μεγάρου ἐξενηνειγμένα ἱρά, τῶν οὐκ ὅσιον ἦν ἅπτεσθαι ἀνθρώπων οὐδενί. ὃ μὲν δὴ ἤιε Δελφῶν τοῖσι παρεοῦσι σημανέων τὸ τέρας· οἱ δὲ βάρβαροι ἐπειδὴ ἐγίνοντο ἐπειγόμενοι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐπιγίνεταί σφι τέρεα ἔτι μέζονα τοῦ πρὶν γενομένου τέρεος. θῶμα μὲν γὰρ καὶ τοῦτο κάρτα ἐστί, ὅπλα ἀρήια αὐτόματα φανῆναι ἔξω προκείμενα τοῦ νηοῦ· τὰ δὲ δὴ ἐπὶ τούτῳ δεύτερα ἐπιγενόμενα καὶ διὰ πάντων φασμάτων ἄξια θωμάσαι μάλιστα. ἐπεὶ γὰρ δὴ ἦσαν ἐπιόντες οἱ βάρβαροι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐν τούτῳ ἐκ μὲν τοῦ οὐρανοῦ κεραυνοὶ αὐτοῖσι ἐνέπιπτον, ἀπὸ δὲ τοῦ Παρνησοῦ ἀπορραγεῖσαι δύο κορυφαὶ ἐφέροντο πολλῷ πατάγῳ ἐς αὐτοὺς καὶ κατέβαλον συχνούς σφεων, ἐκ δὲ τοῦ ἱροῦ τῆς Προναίης βοή τε καὶ ἀλαλαγμὸς ἐγίνετο.
8.55 τοῦ δὲ εἵνεκεν τούτων ἐπεμνήσθην, φράσω. ἔστι ἐν τῇ ἀκροπόλι ταύτῃ Ἐρεχθέος τοῦ γηγενέος λεγομένου εἶναι νηός, ἐν τῷ ἐλαίη τε καὶ θάλασσα ἔνι, τὰ λόγος παρὰ Ἀθηναίων Ποσειδέωνά τε καὶ Ἀθηναίην ἐρίσαντας περὶ τῆς χώρης μαρτύρια θέσθαι. ταύτην ὦν τὴν ἐλαίην ἅμα τῷ ἄλλῳ ἱρῷ κατέλαβε ἐμπρησθῆναι ὑπὸ τῶν βαρβάρων· δευτέρῃ δὲ ἡμέρῃ ἀπὸ τῆς ἐμπρήσιος Ἀθηναίων οἱ θύειν ὑπὸ βασιλέος κελευόμενοι ὡς ἀνέβησαν ἐς τὸ ἱρόν, ὥρων βλαστὸν ἐκ τοῦ στελέχεος ὅσον τε πηχυαῖον ἀναδεδραμηκότα. οὗτοι μέν νυν ταῦτα ἔφρασαν.
8.133 οἱ μὲν δὴ Ἕλληνες ἔπλεον ἐς τὴν Δῆλον, Μαρδόνιος δὲ περὶ τὴν Θεσσαλίην ἐχείμαζε. ἐνθεῦτεν δὲ ὁρμώμενος ἔπεμπε κατὰ τὰ χρηστήρια ἄνδρα Εὐρωπέα γένος, τῷ οὔνομα ἦν Μῦς, ἐντειλάμενος πανταχῇ μιν χρησόμενον ἐλθεῖν, τῶν οἷά τε ἦν σφι ἀποπειρήσασθαι. ὅ τι μὲν βουλόμενος ἐκμαθεῖν πρὸς τῶν χρηστηρίων ταῦτα ἐνετέλλετο, οὐκ ἔχω φράσαι· οὐ γὰρ ὦν λέγεται· δοκέω δʼ ἔγωγε περὶ τῶν παρεόντων πρηγμάτων καὶ οὐκ ἄλλων πέρι πέμψαι. 8.134 οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι. 8.135 τότε δὲ θῶμά μοι μέγιστον γενέσθαι λέγεται ὑπὸ Θηβαίων· ἐλθεῖν ἄρα τὸν Εὐρωπέα Μῦν, περιστρωφώμενον πάντα τὰ χρηστήρια, καὶ ἐς τοῦ Πτῴου Ἀπόλλωνος τὸ τέμενος. τοῦτο δὲ τὸ ἱρὸν καλέεται μὲν Πτῷον, ἔστι δὲ Θηβαίων, κεῖται δὲ ὑπὲρ τῆς Κωπαΐδος λίμνης πρὸς ὄρεϊ ἀγχοτάτω Ἀκραιφίης πόλιος. ἐς τοῦτο τὸ ἱρὸν ἐπείτε παρελθεῖν τὸν καλεόμενον τοῦτον Μῦν, ἕπεσθαι δέ οἱ τῶν ἀστῶν αἱρετοὺς ἄνδρας τρεῖς ἀπὸ τοῦ κοινοῦ ὡς ἀπογραψομένους τὰ θεσπιέειν ἔμελλε, καὶ πρόκατε τὸν πρόμαντιν βαρβάρῳ γλώσσῃ χρᾶν. καὶ τοὺς μὲν ἑπομένους τῶν Θηβαίων ἐν θώματι ἔχεσθαι ἀκούοντας βαρβάρου γλώσσης ἀντὶ Ἑλλάδος, οὐδὲ ἔχειν ὅ τι χρήσωνται τῷ παρεόντι πρήγματι· τὸν δὲ Εὐρωπέα Μῦν ἐξαρπάσαντα παρʼ αὐτῶν τὴν ἐφέροντο δέλτον, τὰ λεγόμενα ὑπὸ τοῦ προφήτεω γράφειν ἐς αὐτήν, φάναι δὲ Καρίῃ μιν γλώσσῃ χρᾶν, συγγραψάμενον δὲ οἴχεσθαι ἀπιόντα ἐς Θεσσαλίην.
9.65 ἐν δὲ Πλαταιῇσι οἱ Πέρσαι ὡς ἐτράποντο ὑπὸ τῶν Λακεδαιμονίων, ἔφευγον οὐδένα κόσμον ἐς τὸ στρατόπεδον τὸ ἑωυτῶν καὶ ἐς τὸ τεῖχος τὸ ξύλινον τὸ ἐποιήσαντο ἐν μοίρῃ τῇ Θηβαΐδι. θῶμα δέ μοι ὅκως παρὰ τῆς Δήμητρος τὸ ἄλσος μαχομένων οὐδὲ εἷς ἐφάνη τῶν Περσέων οὔτε ἐσελθὼν ἐς τὸ τέμενος οὔτε ἐναποθανών, περί τε τὸ ἱρὸν οἱ πλεῖστοι ἐν τῷ βεβήλῳ ἔπεσον. δοκέω δέ, εἴ τι περὶ τῶν θείων πρηγμάτων δοκέειν δεῖ, ἡ θεὸς αὐτή σφεας οὐκ ἐδέκετο ἐμπρήσαντας τὸ ἱρὸν τὸ ἐν Ἐλευσῖνι ἀνάκτορον.'' None | sup>
2.171 On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call 8.37 Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena. ' "
8.55 I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this. " 8.133 The Greeks, then, sailed to Delos, and Mardonius wintered in Thessaly. Having his headquarters there he sent a man of Europus called Mys to visit the places of divination, charging him to inquire of all the oracles which he could test. What it was that he desired to learn from the oracles when he gave this charge, I cannot say, for no one tells of it. I suppose that he sent to inquire concerning his present business, and that alone. 8.134 This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. ' "8.135 But at this time there happened, as the Thebans say, a thing at which I marvel greatly. It would seem that this man Mys of Europus came in his wanderings among the places of divination to the precinct of Ptoan Apollo. This temple is called Ptoum, and belongs to the Thebans. It lies by a hill, above lake Copais, very near to the town Acraephia. ,When the man called Mys entered into this temple together with three men of the town who were chosen on the state's behalf to write down the oracles that should be given, straightway the diviner prophesied in a foreign tongue. ,The Thebans who followed him were astonished to hear a strange language instead of Greek and knew not what this present matter might be. Mys of Europus, however, snatched from them the tablet which they carried and wrote on it that which was spoken by the prophet, saying that the words of the oracle were Carian. After writing everything down, he went back to Thessaly. " 9.65 At Plataea, however, the Persians, routed by the Lacedaemonians, fled in disorder to their own camp and inside the wooden walls which they had made in the territory of Thebes. ,It is indeed a marvel that although the battle was right by the grove of Demeter, there was no sign that any Persian had been killed in the precinct or entered into it; most of them fell near the temple in unconsecrated ground. I think—if it is necessary to judge the ways of the gods—that the goddess herself denied them entry, since they had burnt her temple, the shrine at Eleusis. '" None |
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16. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Epidauros Miracle Inscriptions, terms employed for incubation • Epidauros Miracle Inscriptions, testimonies about fertility cures • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Epidauros Miracle Inscriptions, testimonies with cautionary tales • Epidauros Miracle Inscriptions, testimonies with healing by touch • Epidauros Miracle Inscriptions, testimony with servants accompanying Asklepios • healing miracle • healing, miraculous healing • miracle / miraculous • miracle, punitive • miracles
Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 177; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 194; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 215, 221, 224, 230, 238; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 125; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 403, 407, 410, 413
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17. Anon., 1 Enoch, 37-71 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Miracles/miraculous/miracle-workers • Miraculous
Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 101; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 98
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37 The second vision which he saw, the vision of wisdom -which Enoch the son of Jared, the son,of Mahalalel, the son of Cai, the son of Enos, the son of Seth, the son of Adam, saw. And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy,One which I will speak before the Lord of Spirits. It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom.,Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of,eternal life has been given to me. Now three Parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth.'38 The first Parable.When the congregation of the righteous shall appear, And sinners shall be judged for their sins, And shall be driven from the face of the earth:,And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, And light shall appear to the righteous and the elect who dwell on the earth,Where then will be the dwelling of the sinners,And where the resting-place of those who have denied the Lord of Spirits It had been good for them if they had not been born.,When the secrets of the righteous shall be revealed and the sinners judged, And the godless driven from the presence of the righteous and elect,,From that time those that possess the earth shall no longer be powerful and exalted: And they shall not be able to behold the face of the holy, For the Lord of Spirits has caused His light to appear On the face of the holy, righteous, and elect.,Then shall the kings and the mighty perish And be given into the hands of the righteous and holy.",And thenceforward none shall seek for themselves mercy from the Lord of Spirits For their life is at an end." 39 And it shall come to pass in those days that elect and holy children will descend from the",high heaven, and their seed will become one with the children of men. And in those days Enoch received books of zeal and wrath, and books of disquiet and expulsion.And mercy shall not be accorded to them, saith the Lord of Spirits.,And in those days a whirlwind carried me off from the earth, And set me down at the end of the heavens.,And there I saw another vision, the dwelling-places of the holy, And the resting-places of the righteous.,Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy.And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water,And mercy like dew upon the earth: Thus it is amongst them for ever and ever.,And in that place mine eyes saw the Elect One of righteousness and of faith,,And I saw his dwelling-place under the wings of the Lord of Spirits.,And righteousness shall prevail in his days, And the righteous and elect shall be without number before Him for ever and ever.,And all the righteous and elect before Him shall be strong as fiery lights, And their mouth shall be full of blessing,And their lips extol the name of the Lord of Spirits, And righteousness before Him shall never fail, And uprightness shall never fail before Him.,There I wished to dwell, And my spirit longed for that dwelling-place. And there heretofore hath been my portion, For so has it been established concerning me before the Lord of Spirits.,In those days I praised and extolled the name of the Lord of Spirits with blessings and praises, because He hath destined me for blessing and glory according to the good pleasure of the Lord of \',Spirits. For a long time my eyes regarded that place, and I blessed Him and praised Him, saying: \'Blessed is He, and may He be blessed from the beginning and for evermore. And before Him there is no ceasing. He knows before the world was created what is for ever and what will be from,generation unto generation. Those who sleep not bless Thee: they stand before Thy glory and bless, praise, and extol, saying: \'Holy, holy, holy, is the Lord of Spirits: He filleth the earth with spirits.\' And here my eyes saw all those who sleep not: they stand before Him and bless and say: \'Blessed be Thou, and blessed be the name of the Lord for ever and ever.\' And my face was changed; for I could no longer behold. 40 And after that I saw thousands of thousands and ten thousand times ten thousand, I saw a multitude,beyond number and reckoning, who stood before the Lord of Spirits. And on the four sides of the Lord of Spirits I saw four presences, different from those that sleep not, and I learnt their names: for the angel that went with me made known to me their names, and showed me all the hidden things.,And I heard the voices of those four presences as they uttered praises before the Lord of glory.",The first voice blesses the Lord of Spirits for ever and ever. And the second voice I heard blessing",the Elect One and the elect ones who hang upon the Lord of Spirits. And the third voice I heard pray and intercede for those who dwell on the earth and supplicate in the name of the Lord of Spirits.",And I heard the fourth voice fending off the Satans and forbidding them to come before the Lord",of Spirits to accuse them who dwell on the earth. After that I asked the angel of peace who went with me, who showed me everything that is hidden: \'Who are these four presences which I have,seen and whose words I have heard and written down\' And he said to me: \'This first is Michael, the merciful and long-suffering: and the second, who is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.\',And these are the four angels of the Lord of Spirits and the four voices I heard in those days." 41 And after that I saw all the secrets of the heavens, and how the kingdom is divided, and how the,actions of men are weighed in the balance. And there I saw the mansions of the elect and the mansions of the holy, and mine eyes saw there all the sinners being driven from thence which deny the name of the Lord of Spirits, and being dragged off: and they could not abide because of the punishment which proceeds from the Lord of Spirits.,And there mine eyes saw the secrets of the lightning and of the thunder, and the secrets of the winds, how they are divided to blow over the earth, and the secrets of the clouds and dew, and there,I saw from whence they proceed in that place and from whence they saturate the dusty earth. And there I saw closed chambers out of which the winds are divided, the chamber of the hail and winds, the chamber of the mist, and of the clouds, and the cloud thereof hovers over the earth from the,beginning of the world. And I saw the chambers of the sun and moon, whence they proceed and whither they come again, and their glorious return, and how one is superior to the other, and their stately orbit, and how they do not leave their orbit, and they add nothing to their orbit and they take nothing from it, and they keep faith with each other, in accordance with the oath by which they,are bound together. And first the sun goes forth and traverses his path according to the commandment",of the Lord of Spirits, and mighty is His name for ever and ever. And after that I saw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night-the one holding a position opposite to the other before the Lord of Spirits.And they give thanks and praise and rest not; For unto them is their thanksgiving rest.,For the sun changes oft for a blessing or a curse, And the course of the path of the moon is light to the righteous And darkness to the sinners in the name of the Lord, Who made a separation between the light and the darkness, And divided the spirits of men, And strengthened the spirits of the righteous, In the name of His righteousness.,For no angel hinders and no power is able to hinder; for He appoints a judge for them all and He judges them all before Him." 42 Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens.",Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place:Wisdom returned to her place, And took her seat among the angels.,And unrighteousness went forth from her chambers: Whom she sought not she found, And dwelt with them,As rain in a desert And dew on a thirsty land. 43 And I saw other lightnings and the stars of heaven, and I saw how He called them all by their,names and they hearkened unto Him. And I saw how they are weighed in a righteous balance according to their proportions of light: (I saw) the width of their spaces and the day of their appearing, and how their revolution produces lightning: and (I saw) their revolution according to the,number of the angels, and (how) they keep faith with each other. And I asked the angel who went,with me who showed me what was hidden: \'What are these\' And he said to me: \'The Lord of Spirits hath showed thee their parabolic meaning (lit. \'their parable\'): these are the names of the holy who dwell on the earth and believe in the name of the Lord of Spirits for ever and ever.\'" 44 Also another phenomenon I saw in regard to the lightnings: how some of the stars arise and become lightnings and cannot part with their new form." 45 And this is the second Parable concerning those who deny the name of the dwelling of the holy ones and the Lord of Spirits.",And into the heaven they shall not ascend, And on the earth they shall not come: Such shall be the lot of the sinners Who have denied the name of the Lord of Spirits, Who are thus preserved for the day of suffering and tribulation.,On that day Mine Elect One shall sit on the throne of glory And shall try their works, And their places of rest shall be innumerable.And their souls shall grow strong within them when they see Mine Elect Ones, And those who have called upon My glorious name:,Then will I cause Mine Elect One to dwell among them.And I will transform the heaven and make it an eternal blessing and light",And I will transform the earth and make it a blessing:And I will cause Mine elect ones to dwell upon it: But the sinners and evil-doers shall not set foot thereon.",For I have provided and satisfied with peace My righteous ones And have caused them to dwell before Me:But for the sinners there is judgement impending with Me, So that I shall destroy them from the face of the earth. 46 And there I saw One who had a head of days, And His head was white like wool, And with Him was another being whose countece had the appearance of a man, And his face was full of graciousness, like one of the holy angels.,And I asked the angel who went with me and showed me all the hidden things, concerning that,Son of Man, who he was, and whence he was, (and) why he went with the Head of Days And he answered and said unto me: This is the son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden,Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever.,And this Son of Man whom thou hast seen Shall raise up the kings and the mighty from their seats, And the strong from their thrones And shall loosen the reins of the strong, And break the teeth of the sinners.,And he shall put down the kings from their thrones and kingdoms Because they do not extol and praise Him, Nor humbly acknowledge whence the kingdom was bestowed upon them.,And he shall put down the countece of the strong, And shall fill them with shame.And darkness shall be their dwelling, And worms shall be their bed, And they shall have no hope of rising from their beds, Because they do not extol the name of the Lord of Spirits.,And these are they who judge the stars of heaven, And raise their hands against the Most High, And tread upon the earth and dwell upon it. And all their deeds manifest unrighteousness, And their power rests upon their riches, And their faith is in the gods which they have made with their hands, And they deny the name of the Lord of Spirits,,And they persecute the houses of His congregations, And the faithful who hang upon the name of the Lord of Spirits. 47 And in those days shall have ascended the prayer of the righteous, And the blood of the righteous from the earth before the Lord of Spirits.,In those days the holy ones who dwell above in the heavens Shall unite with one voice And supplicate and pray and praise, And give thanks and bless the name of the Lord of Spirits On behalf of the blood of the righteous which has been shed, And that the prayer of the righteous may not be in vain before the Lord of Spirits, That judgement may be done unto them, And that they may not have to suffer for ever.,In those days I saw the Head of Days when He seated himself upon the throne of His glory, And the books of the living were opened before Him: And all His host which is in heaven above and His counselors stood before Him,,And the hearts of the holy were filled with joy; Because the number of the righteous had been offered, And the prayer of the righteous had been heard, And the blood of the righteous been required before the Lord of Spirits. 48 And in that place I saw the fountain of righteousness Which was inexhaustible: And around it were many fountains of wisdom: And all the thirsty drank of them, And were filled with wisdom, And their dwellings were with the righteous and holy and elect.,And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.,Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits.,He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.,All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.,And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore.,And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous; For he hath preserved the lot of the righteous, Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits: For in his name they are saved, And according to his good pleasure hath it been in regard to their life.,In these days downcast in countece shall the kings of the earth have become, And the strong who possess the land because of the works of their hands, For on the day of their anguish and affliction they shall not (be able to) save themselves. And I will give them over into the hands of Mine elect: As straw in the fire so shall they burn before the face of the holy: As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found.,And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again: And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed. 49 For wisdom is poured out like water, And glory faileth not before him for evermore.,For he is mighty in all the secrets of righteousness, And unrighteousness shall disappear as a shadow, And have no continuance; Because the Elect One standeth before the Lord of Spirits, And his glory is for ever and ever, And his might unto all generations.,And in him dwells the spirit of wisdom, And the spirit which gives insight, And the spirit of understanding and of might, And the spirit of those who have fallen asleep in righteousness.,And he shall judge the secret things, And none shall be able to utter a lying word before him; For he is the Elect One before the Lord of Spirits according to His good pleasure. 50 And in those days a change shall take place for the holy and elect, And the light of days shall abide upon them, And glory and honour shall turn to the holy,,On the day of affliction on which evil shall have been treasured up against the sinners.And the righteous shall be victorious in the name of the Lord of Spirits: And He will cause the others to witness (this) That they may repent And forgo the works of their hands.",They shall have no honour through the name of the Lord of Spirits, Yet through His name shall they be saved, And the Lord of Spirits will have compassion on them, For His compassion is great.,And He is righteous also in His judgement, And in the presence of His glory unrighteousness also shall not maintain itself: At His judgement the unrepentant shall perish before Him.,And from henceforth I will have no mercy on them, saith the Lord of Spirits. 51 And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes.,For in those days the Elect One shall arise,,And he shall choose the righteous and holy from among them: For the day has drawn nigh that they should be saved.",And the Elect One shall in those days sit on My throne, And his mouth shall pour forth all the secrets of wisdom and counsel: For the Lord of Spirits hath given (them) to him and hath glorified him.,And in those days shall the mountains leap like rams, And the hills also shall skip like lambs satisfied with milk, And the faces of all the angels in heaven shall be lighted up with joy.,And the earth shall rejoice, c And the righteous shall dwell upon it, d And the elect shall walk thereon. 52 And after those days in that place where I had seen all the visions of that which is hidden -for",I had been carried off in a whirlwind and they had borne me towards the west-There mine eyes saw all the secret things of heaven that shall be, a mountain of iron, and a mountain of copper, and a mountain of silver, and a mountain of gold, and a mountain of soft metal, and a mountain of lead.,And I asked the angel who went with me, saying, \'What things are these which I have seen in,secret\' And he said unto me: \'All these things which thou hast seen shall serve the dominion of His Anointed that he may be potent and mighty on the earth.\'",And that angel of peace answered, saying unto me: \'Wait a little, and there shall be revealed unto thee all the secret things which surround the Lord of Spirits.,And these mountains which thine eyes have seen, The mountain of iron, and the mountain of copper, and the mountain of silver, And the mountain of gold, and the mountain of soft metal, and the mountain of lead, All these shall be in the presence of the Elect One As wax: before the fire, And like the water which streams down from above upon those mountains, And they shall become powerless before his feet.,And it shall come to pass in those days that none shall be saved, Either by gold or by silver, And none be able to escape.,And there shall be no iron for war, Nor shall one clothe oneself with a breastplate. Bronze shall be of no service, And tin shall be of no service and shall not be esteemed, And lead shall not be desired.,And all these things shall be denied and destroyed from the surface of the earth, When the Elect One shall appear before the face of the Lord of Spirits.\' 53 There mine eyes saw a deep valley with open mouths, and all who dwell on the earth and sea and islands shall bring to him gifts and presents and tokens of homage, but that deep valley shall not become full.,And their hands commit lawless deeds, And the sinners devour all whom they lawlessly oppress: Yet the sinners shall be destroyed before the face of the Lord of Spirits, And they shall be banished from off the face of His earth, And they shall perish for ever and ever.,For I saw all the angels of punishment abiding (there) and preparing all the instruments of Satan.",And I asked the angel of peace who went with me: \' For whom are they preparing these Instruments\'",And he said unto me: \' They prepare these for the kings and the mighty of this earth, that they may thereby be destroyed.,And after this the Righteous and Elect One shall cause the house of his congregation to appear: henceforth they shall be no more hindered in the name of the Lord of Spirits.",And these mountains shall not stand as the earth before his righteousness, But the hills shall be as a fountain of water, And the righteous shall have rest from the oppression of sinners.\' 54 And I looked and turned to another part of the earth, and saw there a deep valley with burning,fire. And they brought the kings and the mighty, and began to cast them into this deep valley.,And there mine eyes saw how they made these their instruments, iron chains of immeasurable weight.,And I asked the angel of peace who went with me, saying: \' For whom are these chains being prepared \' And he said unto me: \' These are being prepared for the hosts of Azazel, so that they may take them and cast them into the abyss of complete condemnation, and they shall cover their jaws with rough stones as the Lord of Spirits commanded.,And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth.\',And in those days shall punishment come from the Lord of Spirits, and he will open all the chambers of waters which are above the heavens, and of the fountains which are beneath the earth.,And all the waters shall be joined with the waters: that which is above the heavens is the masculine,,and the water which is beneath the earth is the feminine. And they shall destroy all who dwell",on the earth and those who dwell under the ends of the heaven. And when they have recognized their unrighteousness which they have wrought on the earth, then by these shall they perish. 55 And after that the Head of Days repented and said: \' In vain have I destroyed all who dwell",on the earth.\' And He sware by His great name: \' Henceforth I will not do so to all who dwell on the earth, and I will set a sign in the heaven: and this shall be a pledge of good faith between Me and them for ever, so long as heaven is above the earth. And this is in accordance with My command.,When I have desired to take hold of them by the hand of the angels on the day of tribulation and pain because of this, I will cause My chastisement and My wrath to abide upon them, saith,God, the Lord of Spirits. Ye mighty kings who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azazel, and all his associates, and all his hosts in the name of the Lord of Spirits.\' 56 And I saw there the hosts of the angels of punishment going, and they held scourges and chains,of iron and bronze. And I asked the angel of peace who went with me, saying: \' To whom are,these who hold the scourges going \' And he said unto me: \' To their elect and beloved ones, that they may be cast into the chasm of the abyss of the valley.,And then that valley shall be filled with their elect and beloved, And the days of their lives shall be at an end, And the days of their leading astray shall not thenceforward be reckoned.,And in those days the angels shall return And hurl themselves to the east upon the Parthians and Medes:They shall stir up the kings, so that a spirit of unrest shall come upon them, And they shall rouse them from their thrones,That they may break forth as lions from their lairs, And as hungry wolves among their flocks.,And they shall go up and tread under foot the land of His elect ones And the land of His elect ones shall be before them a threshing-floor and a highway :",But the city of my righteous shall be a hindrance to their horses.And they shall begin to fight among themselves, And their right hand shall be strong against themselves,And a man shall not know his brother, Nor a son his father or his mother,Till there be no number of the corpses through their slaughter, And their punishment be not in vain.,In those days Sheol shall open its jaws, And they shall be swallowed up thereinAnd their destruction shall be at an end; Sheol shall devour the sinners in the presence of the elect.\' 57 And it came to pass after this that I saw another host of wagons, and men riding thereon, and,coming on the winds from the east, and from the west to the south. And the noise of their wagons was heard, and when this turmoil took place the holy ones from heaven remarked it, and the pillars of the earth were moved from their place, and the sound thereof was heard from the one end of heaven,to the other, in one day. And they shall all fall down and worship the Lord of Spirits. And this is the end of the second Parable. 58 And I began to speak the third Parable concerning the righteous and elect.",Blessed are ye, ye righteous and elect, For glorious shall be your lot.,And the righteous shall be in the light of the sun. And the elect in the light of eternal life: The days of their life shall be unending, And the days of the holy without number.,And they shall seek the light and find righteousness with the Lord of Spirits: There shall be peace to the righteous in the name of the Eternal Lord.",And after this it shall be said to the holy in heaven That they should seek out the secrets of righteousness, the heritage of faith: For it has become bright as the sun upon earth, And the darkness is past.,And there shall be a light that never endeth, And to a limit (lit. \' number \') of days they shall not come, For the darkness shall first have been destroyed, And the light established before the Lord of Spirits And the light of uprightness established for ever before the Lord of Spirits.' "59 In those days mine eyes saw the secrets of the lightnings, and of the lights, and the judgements they execute (lit. ' their judgement '): and they lighten for a blessing or a curse as the Lord of,Spirits willeth. And there I saw the secrets of the thunder, and how when it resounds above in the heaven, the sound thereof is heard, and he caused me to see the judgements executed on the earth, whether they be for well-being and blessing, or for a curse according to the word of the Lord of Spirits.,And after that all the secrets of the lights and lightnings were shown to me, and they lighten for blessing and for satisfying." '60 In the year 500, in the seventh month, on the fourteenth day of the month in the life of Enoch. In that Parable I saw how a mighty quaking made the heaven of heavens to quake, and the host of the Most High, and the angels, a thousand thousands and ten thousand times ten thousand, were,disquieted with a great disquiet. And the Head of Days sat on the throne of His glory, and the angels and the righteous stood around Him.,And a great trembling seized me, And fear took hold of me, And my loins gave way, And dissolved were my reins, And I fell upon my face.,And Michael sent another angel from among the holy ones and he raised me up, and when he had raised me up my spirit returned; for I had not been able to endure the look of this host, and the,commotion and the quaking of the heaven. And Michael said unto me: \' Why art thou disquieted with such a vision Until this day lasted the day of His mercy; and He hath been merciful and",long-suffering towards those who dwell on the earth. And when the day, and the power, and the punishment, and the judgement come, which the Lord of Spirits hath prepared for those who worship not the righteous law, and for those who deny the righteous judgement, and for those who take His name in vain-that day is prepared, for the elect a covet, but for sinners an inquisition.,When the punishment of the Lord of Spirits shall rest upon them, it shall rest in order that the punishment of the Lord of Spirits may not come, in vain, and it shall slay the children with their mothers and the children with their fathers. Afterwards the judgement shall take place according to His mercy and His patience.\',And on that day were two monsters parted, a female monster named Leviathan, to dwell in the,abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first,man whom the Lord of Spirits created. And I besought the other angel that he should show me the might of those monsters, how they were parted on one day and cast, the one into the abysses,of the sea, and the other unto the dry land of the wilderness. And he said to me: \' Thou son of man, herein thou dost seek to know what is hidden.\',And the other angel who went with me and showed me what was hidden told me what is first and last in the heaven in the height, and beneath the earth in the depth, and at the ends of the,heaven, and on the foundation of the heaven. And the chambers of the winds, and how the winds are divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the divisions,are divided. And the thunders according to the places where they fall, and all the divisions that are made among the lightnings that it may lighten, and their host that they may at once obey.,For the thunder has places of rest (which) are assigned (to it) while it is waiting for its peal; and the thunder and lightning are inseparable, and although not one and undivided, they both go together,through the spirit and separate not. For when the lightning lightens, the thunder utters its voice, and the spirit enforces a pause during the peal, and divides equally between them; for the treasury of their peals is like the sand, and each one of them as it peals is held in with a bridle, and turned back by the power of the spirit, and pushed forward according to the many quarters of the earth.,And the spirit of the sea is masculine and strong, and according to the might of his strength he draws it back with a rein, and in like manner it is driven forward and disperses amid all the mountains,of the earth. And the spirit of the hoar-frost is his own angel, and the spirit of the hail is a good,angel. And the spirit of the snow has forsaken his chambers on account of his strength -There is a special spirit therein, and that which ascends from it is like smoke, and its name is frost. And the spirit of the mist is not united with them in their chambers, but it has a special chamber; for its course is glorious both in light and in darkness, and in winter and in summer, and in its chamber is an angel.,And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the,mist are connected, and the one gives to the other. And when the spirit of the rain goes forth from its chamber, the angels come and open the chamber and lead it out, and when it is diffused over the whole earth it unites with the water on the earth. And whensoever it unites with the water on,the earth . . . For the waters are for those who dwell on the earth; for they are nourishment for the earth from the Most High who is in heaven: therefore there is a measure for the rain,,and the angels take it in charge. And these things I saw towards the Garden of the Righteous.",And the angel of peace who was with me said to me: \' These two monsters, prepared conformably to the greatness of God, shall feed . . . 61 And I saw in those days how long cords were given to those angels, and they took to themselves wings and flew, and they went towards the north.,And I asked the angel, saying unto him: \' Why have those (angels) taken these cords and gone off \' And he said unto me: \' They have gone to measure.\',And the angel who went with me said unto me: \' These shall bring the measures of the righteous, And the ropes of the righteous to the righteous, That they may stay themselves on the name of the Lord of Spirits for ever and ever.,The elect shall begin to dwell with the elect, And those are the measures which shall be given to faith And which shall strengthen righteousness.,And these measures shall reveal all the secrets of the depths of the earth, And those who have been destroyed by the desert, And those who have been devoured by the beasts, And those who have been devoured by the fish of the sea, That they may return and stay themselves On the day of the Elect One; For none shall be destroyed before the Lord of Spirits, And none can be destroyed.,And all who dwell above in the heaven received a command and power and one voice and one light like unto fire.",And that One (with) their first words they blessed, And extolled and lauded with wisdom, And they were wise in utterance and in the spirit of life.,And the Lord of Spirits placed the Elect one on the throne of glory. And he shall judge all the works of the holy above in the heaven, And in the balance shall their deeds be weighed,And when he shall lift up his countece To judge their secret ways according to the word of the name of the Lord of Spirits, And their path according to the way of the righteous judgement of the Lord of Spirits, Then shall they all with one voice speak and bless, And glorify and extol and sanctify the name of the Lord of Spirits.,And He will summon all the host of the heavens, and all the holy ones above, and the host of God, the Cherubic, Seraphin and Ophannin, and all the angels of power, and all the angels of principalities, and the Elect One, and the other powers on the earth (and) over the water On that day shall raise one voice, and bless and glorify and exalt in the spirit of faith, and in the spirit of wisdom, and in the spirit of patience, and in the spirit of mercy, and in the spirit of judgement and of peace, and in the spirit of goodness, and shall all say with one voice: \' Blessed is He, and may the name of the Lord of Spirits be blessed for ever and ever.,All who sleep not above in heaven shall bless Him: All the holy ones who are in heaven shall bless Him, And all the elect who dwell in the garden of life:And every spirit of light who is able to bless, and glorify, and extol, and hallow Thy blessed name, And all flesh shall beyond measure glorify and bless Thy name for ever and ever.,For great is the mercy of the Lord of Spirits, and He is long-suffering, And all His works and all that He has created He has revealed to the righteous and elect In the name of the Lord of Spirits. 62 And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said:,Open your eyes and lift up your horns if ye are able to recognize the Elect One.\'",And the Lord of Spirits seated him on the throne of His glory, And the spirit of righteousness was poured out upon him, And the word of his mouth slays all the sinners, And all the unrighteous are destroyed from before his face.,And there shall stand up in that day all the kings and the mighty, And the exalted and those who hold the earth, And they shall see and recognize How he sits on the throne of his glory, And righteousness is judged before him, And no lying word is spoken before him.,Then shall pain come upon them as on a woman in travail, And she has pain in bringing forth When her child enters the mouth of the womb, And she has pain in bringing forth.And one portion of them shall look on the other, And they shall be terrified, And they shall be downcast of countece, And pain shall seize them, When they see that Son of Man Sitting on the throne of his glory.,And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden.,For from the beginning the Son of Man was hidden, And the Most High preserved him in the presence of His might, And revealed him to the elect.,And the congregation of the elect and holy shall be sown, And all the elect shall stand before him on that day.,And all the kings and the mighty and the exalted and those who rule the earth Shall fall down before him on their faces, And worship and set their hope upon that Son of Man, And petition him and supplicate for mercy at his hands.,Nevertheless that Lord of Spirits will so press them That they shall hastily go forth from His presence, And their faces shall be filled with shame, And the darkness grow deeper on their faces.,And He will deliver them to the angels for punishment, To execute vengeance on them because they have oppressed His children and His elect,And they shall be a spectacle for the righteous and for His elect: They shall rejoice over them, Because the wrath of the Lord of Spirits resteth upon them, And His sword is drunk with their blood.,And the righteous and elect shall be saved on that day, And they shall never thenceforward see the face of the sinners and unrighteous.,And the Lord of Spirits will abide over them, And with that Son of Man shall they eat And lie down and rise up for ever and ever.,And the righteous and elect shall have risen from the earth, And ceased to be of downcast countece. And they shall have been clothed with garments of glory,,And these shall be the garments of life from the Lord of Spirits:And your garments shall not grow old, Nor your glory pass away before the Lord of Spirits. 63 In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were delivered, that they might fall,down and worship before the Lord of Spirits, and confess their sins before Him. And they shall bless and glorify the Lord of Spirits, and say:,Blessed is the Lord of Spirits and the Lord of kings, And the Lord of the mighty and the Lord of the rich, And the Lord of glory and the Lord of wisdom,,And splendid in every secret thing is Thy power from generation to generation, And Thy glory for ever and ever:Deep are all Thy secrets and innumerable, And Thy righteousness is beyond reckoning.,We have now learnt that we should glorify And bless the Lord of kings and Him who is king over all kings.\'",And they shall say: \' Would that we had rest to glorify and give thanks And confess our faith before His glory !",And now we long for a little rest but find it not: We follow hard upon and obtain (it) not:And light has vanished from before us, And darkness is our dwelling-place for ever and ever:,For we have not believed before Him Nor glorified the name of the Lord of Spirits, nor glorified our LordBut our hope was in the sceptre of our kingdom, And in our glory.,And in the day of our suffering and tribulation He saves us not, And we find no respite for confessionThat our Lord is true in all His works, and in His judgements and His justice, And His judgements have no respect of persons.And we pass away from before His face on account of our works, And all our sins are reckoned up in righteousness.\',Now they shall say unto themselves: \' Our souls are full of unrighteous gain, but it does not prevent us from descending from the midst thereof into the burden of Sheol.\',And after that their faces shall be filled with darkness And shame before that Son of Man, And they shall be driven from his presence, And the sword shall abide before his face in their midst.,Thus spake the Lord of Spirits: \' This is the ordice and judgement with respect to the mighty and the kings and the exalted and those who possess the earth before the Lord of Spirits.\'"' "64 And other forms I saw hidden in that place. I heard the voice of the angel saying: ' These are the angels who descended to the earth, and revealed what was hidden to the children of men and seduced the children of men into committing sin.'" '65 And in those days Noah saw the earth that it had sunk down and its destruction was nigh. And he arose from thence and went to the ends of the earth, and cried aloud to his grandfather Enoch:,and Noah said three times with an embittered voice: Hear me, hear me, hear me.\' And I said unto him: \' Tell me what it is that is falling out on the earth that the earth is in such evil plight,and shaken, lest perchance I shall perish with it \' And thereupon there was a great commotion, on the earth, and a voice was heard from heaven, and I fell on my face. And Enoch my grandfather came and stood by me, and said unto me: \' Why hast thou cried unto me with a bitter cry and weeping,And a command has gone forth from the presence of the Lord concerning those who dwell on the earth that their ruin is accomplished because they have learnt all the secrets of the angels, and all the violence of the Satans, and all their powers -the most secret ones- and all the power of those who practice sorcery, and the power of witchcraft, and the power of those who make molten images,for the whole earth: And how silver is produced from the dust of the earth, and how soft metal,originates in the earth. For lead and tin are not produced from the earth like the first: it is a fountain",that produces them, and an angel stands therein, and that angel is pre-eminent.\' And after that my grandfather Enoch took hold of me by my hand and raised me up, and said unto me: \' Go, for I have,asked the Lord of Spirits as touching this commotion on the earth. And He said unto me: \' Because of their unrighteousness their judgement has been determined upon and shall not be withheld by Me for ever. Because of the sorceries which they have searched out and learnt, the earth and those,who dwell upon it shall be destroyed.\' And these-they have no place of repentance for ever, because they have shown them what was hidden, and they are the damned: but as for thee, my son, the Lord of Spirits knows that thou art pure, and guiltless of this reproach concerning the secrets.,And He has destined thy name to be among the holy, And will preserve thee amongst those who dwell on the earth, And has destined thy righteous seed both for kingship and for great honours, And from thy seed shall proceed a fountain of the righteous and holy without number for ever. 66 And after that he showed me the angels of punishment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judgement and destruction",on all who abide and dwell on the earth. And the Lord of Spirits gave commandment to the angels who were going forth, that they should not cause the waters to rise but should hold them,in check; for those angels were over the powers of the waters. And I went away from the presence of Enoch." 67 And in those days the word of God came unto me, and He said unto me: \' Noah, thy lot has come,Up before Me, a lot without blame, a lot of love and uprightness. And now the angels are making a wooden (building), and when they have completed that task I will place My hand upon it and preserve it, and there shall come forth from it the seed of life, and a change shall set in so that the,earth will not remain without inhabitant. And I will make fast thy sed before me for ever and ever, and I will spread abroad those who dwell with thee: it shall not be unfruitful on the face of the earth, but it shall be blessed and multiply on the earth in the name of the Lord.\',And He will imprison those angels, who have shown unrighteousness, in that burning valley which my grandfather Enoch had formerly shown to me in the west among the mountains of gold,and silver and iron and soft metal and tin. And I saw that valley in which there was a great",convulsion and a convulsion of the waters. And when all this took place, from that fiery molten metal and from the convulsion thereof in that place, there was produced a smell of sulphur, and it was connected with those waters, and that valley of the angels who had led astray (mankind) burned,beneath that land. And through its valleys proceed streams of fire, where these angels are punished who had led astray those who dwell upon the earth.,But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirits,and see their punishment daily, and yet believe not in His name. And in proportion as the burning of their bodies becomes severe, a corresponding change shall take place in their spirit for ever and ever;,for before the Lord of Spirits none shall utter an idle word. For the judgement shall come upon them,,because they believe in the lust of their body and deny the Spirit of the Lord. And those same waters will undergo a change in those days; for when those angels are punished in these waters, these water-springs shall change their temperature, and when the angels ascend, this water of the,springs shall change and become cold. And I heard Michael answering and saying: \' This judgement wherewith the angels are judged is a testimony for the kings and the mighty who possess the",earth.\' Because these waters of judgement minister to the healing of the body of the kings and the lust of their body; therefore they will not see and will not believe that those waters will change and become a fire which burns for ever."' "68 And after that my grandfather Enoch gave me the teaching of all the secrets in the book in the Parables which had been given to him, and he put them together for me in the words of the book,of the Parables. And on that day Michael answered Raphael and said: ' The power of the spirit transports and makes me to tremble because of the severity of the judgement of the secrets, the judgement of the angels: who can endure the severe judgement which has been executed, and before,which they melt away ' And Michael answered again, and said to Raphael: ' Who is he whose heart is not softened concerning it, and whose reins are not troubled by this word of judgement,(that) has gone forth upon them because of those who have thus led them out ' And it came to pass when he stood before the Lord of Spirits, Michael said thus to Raphael: ' I will not take their part under the eye of the Lord; for the Lord of Spirits has been angry with them because they do,as if they were the Lord. Therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion (in it), but alone they have received their judgement for ever and ever." '69 And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth.",And behold the names of those angels and these are their names: the first of them is Samjaza, the second Artaqifa, and the third Armen, the fourth Kokabel, the fifth Turael, the sixth Rumjal, the seventh Danjal, the eighth Neqael, the ninth Baraqel, the tenth Azazel, the eleventh Armaros, the twelfth Batarjal, the thirteenth Busasejal, the fourteenth Hael, the fifteenth Turel, and the sixteenth Simapesiel, the seventeenth Jetrel, the eighteenth Tumael, the nineteenth Turel,,the twentieth Rumael, the twenty-first Azazel. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens.,The name of the first Jeqon: that is, the one who led astray all the sons of God, and brought them,down to the earth, and led them astray through the daughters of men. And the second was named Asbeel: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled,their bodies with the daughters of men. And the third was named Gadreel: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed the weapons of death to the sons of men the shield and the coat of mail, and the sword for battle, and all the weapons,of death to the children of men. And from his hand they have proceeded against those who dwell",on the earth from that day and for evermore. And the fourth was named Penemue: he taught the",children of men the bitter and the sweet, and he taught them all the secrets of their wisdom. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to,eternity and until this day. For men were not created for such a purpose, to give confirmation,to their good faith with pen and ink. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power,it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and the smitings of the soul the bites of the serpent, and the smitings,which befall through the noontide heat, the son of the serpent named Taba\'et. And this is the task of Kasbeel, the chief of the oath which he showed to the holy ones when he dwelt high,above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael.,And these are the secrets of this oath . . . And they are strong through his oath: And the heaven was suspended before the world was created, And for ever.,And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity.,And through that oath the sea was created, And as its foundation He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity.,And through that oath are the depths made fast, And abide and stir not from their place from eternity to eternity.,And through that oath the sun and moon complete their course, And deviate not from their ordice from eternity to eternity.,And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity.,And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths,from all the quarters of the winds. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the",hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.,And this oath is mighty over them And through it they are preserved and their paths are preserved, And their course is not destroyed.,And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.,And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.,With chains shall they be bound, And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth.,And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits. 70 And it came to pass after this that his name during his lifetime was raised aloft to that Son of",Man and to the Lord of Spirits from amongst those who dwell on the earth. And he was raised aloft",on the chariots of the spirit and his name vanished among them. And from that day I was no longer numbered amongst them: and he set me between the two winds, between the North and the,West, where the angels took the cords to measure for me the place for the elect and righteous. And there I saw the first fathers and the righteous who from the beginning dwell in that place. 71 And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white and their raiment, And their faces shone like snow.,And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits.,And the angel Michael one of the archangels seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness.,And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones.,And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire.,And my spirit saw the girdle which girt that house of fire, And on its four sides were streams full of living fire, And they girt that house.,And round about were Seraphin, Cherubic, and Ophannin: And these are they who sleep not And guard the throne of His glory.,And I saw angels who could not be counted, A thousand thousands, and ten thousand times ten thousand, Encircling that house.And Michael, and Raphael, and Gabriel, and Phanuel, And the holy angels who are above the heavens, Go in and out of that house.,And they came forth from that house, And Michael and Gabriel, Raphael and Phanuel, And many holy angels without number.,And with them the Head of Days, His head white and pure as wool, And His raiment indescribable.,And I fell on my face, And my whole body became relaxed, And my spirit was transfigured;And I cried with a loud voice, . . . with the spirit of power, And blessed and glorified and extolled.,And these blessings which went forth out of my mouth were well pleasing before that Head of Days. And that Head of Days came with Michael and Gabriel, Raphael and Phanuel, thousands and ten thousands of angels without number.,passage wherein the Son of Man was described as accompanying the Head of Days, and Enoch asked one of the angels (as in xlvi.,concerning the Son of Man as to who he was.",And he (i.e. the angel) came to me and greeted me with His voice, and said unto me \' This is the Son of Man who is born unto righteousness, And righteousness abides over him, And the righteousness of the Head of Days forsakes him not.\',And he said unto me: \' He proclaims unto thee peace in the name of the world to come; For from hence has proceeded peace since the creation of the world, And so shall it be unto thee for ever and for ever and ever.,And all shall walk in his ways since righteousness never forsaketh him: With him will be their dwelling-places, and with him their heritage, And they shall not be separated from him for ever and ever and ever.And so there shall be length of days with that Son of Man, And the righteous shall have peace and an upright way In the name of the Lord of Spirits for ever and ever.\'Section I I I. Chapters LXXII-LXXXII The Book of the Heavenly Luminarie ' None |
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18. Anon., Testament of Simeon, 6.6 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracle
Found in books: Allison (2018), 4 Baruch, 17; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 100
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6.6 And Himself save men. Then shall all the spirits of deceit be given to be trodden under foot, And men shall rule over wicked spirits.'' None |
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19. Septuagint, 2 Maccabees, 5.13, 5.16, 9.17-9.18 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Miracle • Miracles, Stories • miracles, • punitive miracle
Found in books: Allison (2018), 4 Baruch, 248, 280; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 103, 168; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 457, 459; Crabb (2020), Luke/Acts and the End of History, 233
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5.13 Then there was killing of young and old, destruction of boys, women, and children, and slaughter of virgins and infants.'" "
5.16 He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.'" 9.17 and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God."' "9.18 But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:'" " None |
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20. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jesus’ miracles, signs • Miracles • miracle/miraculous • miracles,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 103; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 44; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 230; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 65
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21. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracle
Found in books: Allison (2018), 4 Baruch, 269; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 100
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22. Ovid, Fasti, 4.327 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Miracle • statuary, miraculous properties of
Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 237; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 176
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4.327 mota dea est sequiturque ducem laudatque sequendo:'' None | sup>
4.327 The goddess stirred, followed, and, following, approved her:'' None |
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23. Ovid, Metamorphoses, 15.622-15.640, 15.642-15.655, 15.657-15.673, 15.675-15.688, 15.690-15.698, 15.700-15.703, 15.705-15.744 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, and miracles • Epidauros Miracle Inscriptions, evidence for non-local visitors
Found in books: Mueller (2002), Roman Religion in Valerius Maximus, 201; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182
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15.622 Pandite nunc, Musae, praesentia numina vatum 15.623 (scitis enim, nec vos fallit spatiosa vetustas,) 15.624 unde Coroniden circumflua Thybridis alti 15.625 insula Romuleae sacris adiecerit urbis. 15.626 Dira lues quondam Latias vitiaverat auras, 15.627 pallidaque exsangui squalebant corpora morbo. 15.628 Funeribus fessi postquam mortalia cernunt 15.629 temptamenta nihil, nihil artes posse medentum, 15.630 auxilium caeleste petunt mediamque tenentes 15.631 orbis humum Delphos adeunt, oracula Phoebi, 15.632 utque salutifera miseris succurrere rebus 15.633 sorte velit tantaeque urbis mala finiat, orant: 15.634 et locus et laurus et, quas habet ipse, pharetras 15.636 hanc adyto vocem pavefactaque pectora movit: 15.637 “Quod petis hinc, propiore loco, Romane, petisses, 15.638 et pete nunc propiore loco! nec Apolline vobis, 15.639 qui minuat luctus, opus est, sed Apolline nato. 15.640 Ite bonis avibus prolemque accersite nostram!”
15.642 quam colat, explorant, iuvenis Phoebeius urbem, 15.643 quique petant ventis Epidauria litora mittunt. 15.644 Quae simul incurva missi tetigere carina, 15.645 concilium Graiosque patres adiere, darentque, 15.646 oravere, deum, qui praesens funera gentis 15.647 finiat Ausoniae: certas ita dicere sortes. 15.648 Dissidet et variat sententia, parsque negandum 15.649 non putat auxilium, multi retinere suamque 15.650 non emittere opem nec numina tradere suadent: 15.651 dum dubitant, seram pepulere crepuscula lucem, 15.652 umbraque telluris tenebras induxerat orbi, 15.653 cum deus in somnis opifer consistere visus 15.654 ante tuum, Romane, torum, sed qualis in aede 15.655 esse solet, baculumque tenens agreste sinistra
15.657 et placido tales emittere pectore voces: 15.658 “Pone metus! Veniam simulacraque nostra relinquam. 15.659 Hunc modo serpentem, baculum qui nexibus ambit, 15.660 perspice et usque nota visu, ut cognoscere possis! 15.661 Vertar in hunc, sed maior ero tantusque videbor, 15.662 in quantum verti caelestia corpora debent.” 15.663 Extemplo cum voce deus, cum voce deoque 15.664 somnus abit, somnique fugam lux alma secuta est. 15.665 Postera sidereos aurora fugaverat ignes: 15.666 incerti, quid agant, proceres ad templa petiti 15.667 perveniunt operosa dei, quaque ipse morari 15.668 sede velit, signis caelestibus indicet, orant. 15.669 Vix bene desierant, cum cristis aureus altis 15.670 in serpente deus praenuntia sibila misit 15.671 adventuque suo signumque arasque foresque 15.672 marmoreumque solum fastigiaque aurea movit 15.673 pectoribusque tenus media sublimis in aede
15.675 Territa turba pavet. Cognovit numina castos 15.676 evinctus vitta crines albente sacerdos: 15.677 “En deus est deus est! Animis linguisque favete, 15.678 quisquis ades!” dixit. “Sis, o pulcherrime, visus 15.679 utiliter populosque iuves tua sacra colentes !” 15.680 Quisquis adest, visum venerantur numen, et omnes 15.681 verba sacerdotis referunt geminata piumque 15.682 Aeneadae praestant et mente et voce favorem. 15.683 Adnuit his motisque deus rata pignora cristis 15.684 et repetita dedit vibrata sibila lingua. 15.685 Tum gradibus nitidis delabitur oraque retro 15.686 flectit et antiquas abiturus respicit aras 15.687 adsuetasque domos habitataque templa salutat. 15.688 Inde per iniectis adopertam floribus ingens
15.690 tendit ad incurvo munitos aggere portus. 15.691 Restitit hic agmenque suum turbaeque sequentis 15.692 officium placido visus dimittere vultu 15.693 corpus in Ausonia posuit rate: numinis illa 15.694 sensit onus, pressa estque dei gravitate carina; 15.695 Aeneadae gaudent caesoque in litore tauro 15.696 torta coronatae solvunt retinacula navis. 15.697 Impulerat levis aura ratem: deus eminet alte, 15.698 impositaque premens puppim cervice recurvam
15.700 Ionium zephyris sextae Pallantidos ortu 15.701 Italiam tenuit praeterque Lacinia templo 15.702 nobilitata deae Scylaceaque litora fertur; 15.703 linquit Iapygiam laevisque Amphrisia remis
15.705 Romethiumque legit Caulonaque Naryciamque, 15.706 evincitque fretum Siculique angusta Pelori 15.707 Hippotadaeque domos regis Temesesque metalla, 15.708 Leucosiamque petit tepidique rosaria Paesti. 15.709 Inde legit Capreas promunturiumque Minervae 15.710 et Surrentino generosos palmite colles 15.711 Herculeamque urbem Stabiasque et in otia natam 15.712 Parthenopen et ab hac Cumaeae templa Sibyllae. 15.713 Hinc calidi fontes lentisciferumque tenetur 15.714 Liternum multamque trahens sub gurgite harenam 15.715 Volturnus niveisque frequens Sinuessa columbis 15.716 Minturnaeque graves et quam tumulavit alumnus 15.717 Antiphataeque domus Trachasque obsessa palude 15.718 et tellus Circaea et spissi litoris Antium. 15.719 Huc ubi veliferam nautae advertere carinam 15.720 (asper enim iam pontus erat), deus explicat orbes 15.721 perque sinus crebros et magna volumina labens 15.722 templa parentis init flavum tangentia litus. 15.723 Aequore placato patrias Epidaurius aras 15.724 linquit et hospitio iuncti sibi numinis usus 15.725 litoream tractu squamae crepitantis harenam 15.726 sulcat et innixus moderamine navis in alta 15.727 puppe caput posuit, donec Castrumque sacrasque 15.728 Lavini sedes Tiberinaque ad ostia venit. 15.729 Huc omnis populi passim matrumque patrumque 15.730 obvia turba ruit, quaeque ignes, Troica, servant, 15.731 Vesta, tuos, laetoque deum clamore salutant. 15.732 Quaque per adversas navis cita ducitur undas, 15.733 tura super ripas aris ex ordine factis 15.734 parte ab utraque sot et odorant aera fumis, 15.735 ictaque coniectos incalfacit hostia cultros. 15.736 Iamque caput rerum, Romanam intraverat urbem: 15.737 erigitur serpens summoque acclinia malo 15.738 colla movet sedesque sibi circumspicit aptas. 15.739 Scinditur in geminas partes circumfluus amnis 15.740 (Insula nomen habet), laterumque a parte duorum 15.741 porrigit aequales media tellure lacertos. 15.742 Huc se de Latia pinu Phoebeius anguis 15.743 contulit et finem, specie caeleste resumpta, 15.744 luctibus imposuit venitque salutifer urbi.' ' None | sup>
15.622 ome grow in power, some wane. Troy was once great 15.623 in riches and in men—so great she could 15.624 for ten unequalled years afford much blood; 15.625 now she lies low and offers to our gaze 15.626 but ancient ruins and, instead of wealth, 15.627 ancestral tombs. Sparta was famous once 15.628 and great Mycenae was most flourishing.' "15.629 And Cecrops' citadel and Amphion's shone" '15.630 in ancient power. Sparta is nothing now 15.631 ave barren ground, the proud Mycenae fell, 15.632 what is the Thebes of storied Oedipu' "15.633 except a name? And of Pandion's Athen" '15.634 what now remains beyond the name?' "15.636 is rising, and beside the Tiber 's waves," '15.637 whose springs are high in the Apennines , is laying 15.638 her deep foundations. So in her growth 15.639 her form is changing, and one day she will 15.640 be the sole mistress of the boundless world.
15.642 revealers of our destiny, declare 15.643 this fate, and, if I recollect it right, 15.644 Helenus, son of Priam, prophesied 15.645 unto Aeneas, when he was in doubt 15.646 of safety and lamenting for the state 15.647 of Troy , about to fall, ‘O, son of a goddess, 15.648 if you yourself, will fully understand 15.649 this prophecy now surging in my mind 15.650 Troy shall not, while you are preserved to life 15.651 fall utterly. Flames and the sword shall give 15.652 you passage. You shall go and bear away 15.653 Pergama, ruined; till a foreign soil, 15.654 more friendly to you than your native land, 15.655 hall be the lot of Troy and of yourself.
15.657 that our posterity, born far from Troy , 15.658 will build a city greater than exists, 15.659 or ever will exist, or ever ha 15.660 been seen in former times. Through a long lapse 15.661 of ages other noted men shall make 15.662 it strong, but one of the race of Iulus; 15.663 hall make it the great mistress of the world. 15.664 After the earth has thoroughly enjoyed 15.665 his glorious life, aetherial abode 15.666 hall gain him, and immortal heaven shall be 15.667 his destiny.’ 15.668 Such was the prophesy 15.669 of Helenus, when great Aeneas took 15.670 away his guardian deities, and I 15.671 rejoice to see my kindred walls rise high 15.672 and realize how much the Trojans won 15.673 by that resounding victory of the Greeks!
15.675 forgetful of the goal, the heavens and all 15.676 beneath them and the earth and everything 15.677 upon it change in form. We likewise change, 15.678 who are a portion of the universe, 15.679 and, since we are not only things of flesh 15.680 but winged souls as well, we may be doomed 15.681 to enter into beasts as our abode; 15.682 and even to be hidden in the breast 15.683 of cattle. Therefore, should we not allow 15.684 these bodies to be safe which may contain 15.685 the souls of parents, brothers, or of those 15.686 allied to us by kinship or of men 15.687 at least, who should be saved from every harm? 15.688 Let us not gorge down a Thyestean feast!
15.690 how impiously does he prepare himself 15.691 for shedding human blood, who with u knife' "15.692 cuts the calf's throat and offers a deaf ear" '15.693 to its death-longings! who can kill the kid 15.694 while it is sending forth heart rending crie 15.695 like those of a dear child; or who can feed 15.696 upon the bird which he has given food. 15.697 How little do such deeds as these fall short 15.698 of actual murder? Yes, where will they lead?
15.700 to weight of years; and let the sheep give u 15.701 defence against the cold of Boreas; 15.702 and let the well-fed she-goats give to man 15.703 their udders for the pressure of kind hands.
15.705 and fraudulent contrivances: deceive 15.706 not birds with bird-limed twigs: do not deceive 15.707 the trusting deer with dreaded feather foils: 15.708 do not conceal barbed hooks with treacherous bait: 15.709 if any beast is harmful, take his life, 15.710 but, even so, let killing be enough. 15.711 Taste not his flesh, but look for harmless food!” 15.712 They say that Numa with a mind well taught 15.713 by these and other precepts traveled back 15.714 to his own land and, being urged again, 15.715 assumed the guidance of the Latin state. 15.716 Blest with a nymph as consort, blest also with 15.717 the Muses for his guides, he taught the rite 15.718 of sacrifice and trained in arts of peace 15.719 a race accustomed long to savage war. 15.720 When, ripe in years, he ended reign and life, 15.721 the Latin matrons, the fathers of the state,' "15.722 and all the people wept for Numa's death." '15.723 For the nymph, his widow, had withdrawn from Rome , 15.724 concealed within the thick groves of the vale 15.725 Aricia , where with groans and wailing she 15.726 disturbed the holy rites of Cynthia, 15.727 established by Orestes. Ah! how often 15.728 nymphs of the grove and lake entreated her 15.729 to cease and offered her consoling words. 15.730 How often the son of Theseus said to her 15.731 “Control your sorrow; surely your sad lot 15.732 is not the only one; consider now 15.733 the like calamities by others borne, 15.734 and you can bear your sorrow. To my grief 15.735 my own disaster was far worse than yours. 15.736 At least it can afford you comfort now. 15.737 “Is it not true, discourse has reached yours ear 15.738 that one Hippolytus met with his death 15.739 through the credulity of his loved sire,' "15.740 deceived by a stepmother's wicked art?" '15.741 It will amaze you much, and I may fail 15.742 to prove what I declare, but I am he! 15.743 Long since the daughter of Pasiphae' "15.744 tempted me to defile my father's bed" ' None |
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24. Philo of Alexandria, On The Life of Moses, 2.38-2.39 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • miracle • miracles, translation of the Septuagint as
Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 92; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 37
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2.38 And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39 for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. '' None |
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25. Clement of Rome, 1 Clement, 59.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Miracle • miracle • rain miracles
Found in books: Allison (2018), 4 Baruch, 345; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 145
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59.4 If, however, any shall disobey the words spoken by Him through us, let them know that they will involve themselves in transgression and serious danger; but we shall be innocent of this sin, and, instant in prayer and supplication, shall desire that the Creator of all preserve unbroken the computed number of His elect in the whole world through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to knowledge of the glory of His name, our hope resting on Your name which is primal cause of every creature - having opened the eyes of our heart to the knowledge of You, who alone rests highest among the highest, holy among the holy, Isaiah 57:15 who layest low the insolence of the haughty, Isaiah 13:11 who destroyest the calculations of the heathen, who settest the low on high and bringest low the exalted; who makest rich and makest poor, 1 Samuel 2:7 who killest and makest to live, Deuteronomy 32:39 only Benefactor of spirits and God of all flesh, who beholdest the depths, the eye-witness of human works, the help of those in danger, the Saviour of those in despair, the Creator and Guardian of every spirit, who multipliest nations upon earth, and from all made choice of those who love You through Jesus Christ, Your beloved Son, through whom You instructed, sanctify, honour us. We would have You, Lord, to prove our help and succour. Those of us in affliction save, on the lowly take pity; the fallen raise; upon those in need arise; the sick heal; the wandering ones of Your people turn; fill the hungry; redeem those of us in bonds; raise up those that are weak; comfort the faint-hearted; let all the nations know that You are God alone and Jesus Christ Your Son, and we are Your people and the sheep of Your pasture. '' None |
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26. Josephus Flavius, Jewish Antiquities, 2.284-2.287 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jewish elite rhetoric, miracles, legitimacy of • Miracles/miraculous/miracle-workers • healing, miraculous, • miracle • miracles, • punitive miracle
Found in books: Crabb (2020), Luke/Acts and the End of History, 233; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 178; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 184; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 199
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2.284 Χλευάσαντος δὲ τοῦ βασιλέως Μωυσῆς ἔργῳ παρεῖχεν αὐτῷ βλέπειν τὰ σημεῖα τὰ κατὰ τὸ Σιναῖον ὄρος γενόμενα: ὁ δ' ἀγανακτήσας πονηρὸν μὲν αὐτὸν ἀπεκάλει καὶ πρότερον φυγόντα τὴν παρ' Αἰγυπτίοις δουλείαν καὶ νῦν ἐξ ἀπάτης αὐτοῦ τὴν ἄφιξιν πεποιημένον καὶ τερατουργίαις καὶ μαγείαις καταπλήξειν ἐπικεχειρηκότα." "2.285 καὶ ταῦθ' ἅμα λέγων κελεύει τοὺς ἱερεῖς τὰς αὐτὰς ὄψεις αὐτῷ παρασχεῖν ὁρᾶν, ὡς Αἰγυπτίων σοφῶν ὄντων καὶ περὶ τὴν τούτων ἐπιστήμην, καὶ ὅτι μὴ μόνος αὐτὸς ἔμπειρος ὢν εἰς θεὸν δύναται τὸ ἐν αὐτῇ παράδοξον ἀναφέρων πιθανὸς ὥσπερ ἀπαιδεύτοις ὑπάρχειν. καὶ μεθεμένων ἐκείνων τὰς βακτηρίας δράκοντες ἦσαν." "2.286 Μωυσῆς δ' οὐ καταπλαγείς, “οὐδ' αὐτὸς μέν, εἶπεν, ὦ βασιλεῦ, τῆς Αἰγυπτίων σοφίας καταφρονῶ, τοσῷδε μέντοι κρείττονα τὰ ὑπ' ἐμοῦ πραττόμενα τῆς τούτων μαγείας καὶ τέχνης φημί, ὅσῳ τὰ θεῖα τῶν ἀνθρωπίνων διαφέρει. δείξω δὲ οὐ κατὰ γοητείαν καὶ πλάνην τῆς ἀληθοῦς δόξης τἀμὰ, κατὰ δὲ θεοῦ πρόνοιαν καὶ δύναμιν φαινόμενα.”" "2.287 καὶ ταῦτ' εἰπὼν μεθίησιν ἐπὶ τῆς γῆς τὴν βακτηρίαν κελεύσας αὐτὴν εἰς ὄφιν μεταβαλεῖν: ἡ δ' ἐπείθετο καὶ τὰς τῶν Αἰγυπτίων βακτηρίας, οἳ δράκοντες ἐδόκουν, περιιοῦσα κατήσθιε μέχρι πάσας ἀνήλωσεν: εἶτ' εἰς τὸ αὑτῆς σχῆμα μεταπεσοῦσαν κομίζεται Μωυσῆς."" None | sup>
2.284 3. But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him. 2.285 And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents. 2.286 But Moses was not daunted at it; and said, “O king, I do not myself despise the wisdom of the Egyptians, but I say that what I do is so much superior to what these do by magic arts and tricks, as divine power exceeds the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not really true, but that they appear by the providence and power of God.” 2.287 And when he had said this, he cast his rod down upon the ground, and commanded it to turn itself into a serpent. It obeyed him, and went all round, and devoured the rods of the Egyptians, which seemed to be dragons, until it had consumed them all. It then returned to its own form, and Moses took it into his hand again.'' None |
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27. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Miracle • Miraculous • miracle
Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 168, 169; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 66, 68, 69, 70, 72, 73, 76, 77, 85, 100, 101, 111, 114, 125, 163, 178, 211, 212, 213, 276, 292, 294, 342, 349, 358, 365, 379, 386, 388, 400, 403, 415, 416, 417, 418, 419, 420, 421, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432
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5.5 הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף:'' None | sup>
5.5 One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”'' None |
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28. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Jewish elite rhetoric, miracles, legitimacy of • Miracle • miracle
Found in books: Allison (2018), 4 Baruch, 276; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 186
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10.1 כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:"" None | sup>
10.1 All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”'' None |
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29. New Testament, 1 John, 3.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracle • Miracles/miraculous/miracle-workers
Found in books: Allison (2018), 4 Baruch, 343; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 153
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3.23 καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολὴν ἡμῖν.'' None | sup>
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. '' None |
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30. New Testament, 1 Peter, 5.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Miracles • miracles, angelic vs demonic
Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 24; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 144
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5.5 Ὁμοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις. Πάντες δὲ ἀλλήλοις τὴν ταπεινοφροσύνην ἐγκομβώσασθε, ὅτιὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσιν χάριν.'' None | sup>
5.5 Likewise, you younger ones, be subject to the elder. Yes, all of you gird yourselves with humility, to subject yourselves to one another; for "God resists the proud, but gives grace to the humble."'' None |
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31. New Testament, 1 Corinthians, 2.2, 2.6-2.7, 2.10-2.14, 8.1, 9.12, 10.4, 10.16-10.17, 10.19-10.21, 12.8-12.9, 13.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus’ miracles, Celsus’ view of • Miracle • Miracle-healing • Miracles • miracle • miracle/miraculous • miracles • miracles, demonic • thought, Miracle worker
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 78; Levison (2009), Filled with the Spirit, 280; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 44, 160, 168; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 138, 150, 151; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 302; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112, 205; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 65; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 200; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 46, 138
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2.2 οὐ γὰρ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον·
2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν·
2.10 ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 2.11 τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. 2.12 ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· 2.13 ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες. 2.14 ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται·
8.1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.
9.12 εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς; ἀλλʼ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν ἵνα μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ χριστοῦ.
10.4 καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός·
10.16 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; 10.17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα·
10.19 τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν; 10.20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. 10.21 οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων.
12.8 ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, 12.9 ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι,
13.2 κἂν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, κἂν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι.'' None | sup>
2.2 ForI determined not to know anything among you, except Jesus Christ, andhim crucified.
2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," 2.10 But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.' "2.11 For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit." '2.12 But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.' "2.13 Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things." "2.14 Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned." 8.1 Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.' "
9.12 If others partake of this right overyou, don't we yet more? Nevertheless we did not use this right, but webear all things, that we may cause no hindrance to the gospel ofChrist." 10.4 and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ.' "
10.16 Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" '10.17 Because we, who are many, are one bread, one body; forwe all partake of the one bread.
10.19 What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything?' "10.20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." "10.21 You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons." 12.8 For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9 to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit;' "
13.2 If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing."' None |
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32. New Testament, 1 Thessalonians, 1.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracle
Found in books: Levison (2009), Filled with the Spirit, 280; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 130
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1.5 ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν ὑμῖν διʼ ὑμᾶς·'' None | sup>
1.5 and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. '' None |
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33. New Testament, Acts, 2.4, 2.7, 2.12-2.13, 2.17-2.20, 2.22, 3.1-3.10, 3.12, 3.15-3.16, 4.32, 5.1-5.16, 6.8, 6.10, 6.15, 7.51, 7.55, 8.3, 8.9-8.24, 9.7, 9.17, 10.9-10.16, 10.37-10.38, 12.1-12.10, 13.6-13.12, 14.3, 14.8-14.10, 15.12, 16.16-16.18, 17.25, 19.11-19.20, 20.9-20.10, 21.8-21.9, 28.3-28.6, 28.8-28.9 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Asclepius, miracles of, with palm-branch • Christian elite rhetoric, Jesus’ miracles, legitimacy of • Egypt, Moses’s miraculous prison escape • Epidaurian miracles • God,miracle/wonder of • Jesus, work/acts/miracles of • Jesus’ miracles, Christian elite rhetoric on • Jesus’ miracles, other healings • Miracle • Miracle-healing • Miracles • Miracles (miraculous) • Miracles, Reluctance to perform • Miracles, Witnesses • Miracles, of Thaumaturgus • Miracles, revelation as miracle • Miracles, secret • Miracles/miraculous/miracle-workers • Peter (apostle), Water miracle • Spirit, effects of, miracles • Vigilius, pope, wilderness miracles, baptismal significance of • baptismal significance, of wilderness miracles • miracle • miracle, Christian miracle • miracle, healing miracle • miracles • miracles, • punitive miracle • thought, Miracle worker • touch miracles
Found in books: Allison (2018), 4 Baruch, 280, 292, 344; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 103; Bernabe et al. (2013), Redefining Dionysos, 467; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 641, 681, 696, 701, 710; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 225; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 151, 156, 163, 165, 170, 175, 176, 198, 219; Crabb (2020), Luke/Acts and the End of History, 246, 247, 248, 249, 250, 251; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 301; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 266; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 70, 362; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 114; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 252; Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 51, 176, 177, 178; Huttner (2013), Early Christianity in the Lycus Valley, 191, 204; Levison (2009), Filled with the Spirit, 6, 243, 270, 323, 364; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 22, 44, 45; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 18, 78; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 13; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 158, 164, 197; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 212, 294; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 105, 113, 201, 302; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112, 113, 160, 188; Schiffman (1983), Testimony and the Penal Code, 174; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 97, 113, 126, 129, 143, 144, 153, 209, 221; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129
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2.4 καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.
2.7 ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες Οὐχὶ ἰδοὺ πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι;
2.12 ἐξίσταντο δὲ πάντες καὶ διηποροῦντο, ἄλλος πρὸς ἄλλον λέγοντες Τί θέλει τοῦτο εἶναι; 2.13 ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι Γλεύκους μεμεστωμένοι εἰσίν.
2.17 2.19
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,
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.
3.12 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
3.15 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.
4.32 Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά.
5.1 Ἀνὴρ δέ τις Ἁνανίας ὀνόματι σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ ἐπώλησεν κτῆμα 5.2 καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίης καὶ τῆς γυναικός, καὶ ἐνέγκας μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν. 5.3 εἶπεν δὲ ὁ Πέτρος Ἁνανία, διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; 5.4 οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις ἀλλὰ τῷ θεῷ. 5.5 ἀκούων δὲ ὁ Ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν· 5.6 καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας. ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν. 5.7 Ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. 5.8 ἀπεκρίθη δὲ πρὸς αὐτὴν Πέτρος Εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἡ δὲ εἶπεν Ναί, τοσούτου. 5.9 ὁ δὲ Πέτρος πρὸς αὐτήν Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε.
5.10 ἔπεσεν δὲ παραχρῆμα πρὸς τοὺς πόδας αὐτοῦ καὶ ἐξέψυξεν· εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκράν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς.
5.11 Καὶ ἐγένετο φόβος μέγας ἐφʼ ὅλην τὴν ἐκκλησίαν καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα.
5.12 Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος·
5.13 τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς·
5.14 ἀλλʼ ἐμεγάλυνεν αὐτοὺς ὁ λαός, μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν·
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.
5.16 συνήρχετο δὲκαὶ τὸ πλῆθος τῶν πέριξ πόλεων Ἰερουσαλήμ, φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες.
6.8 Στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ.
6.10 καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει.
6.15 καὶ ἀτενίσαντες εἰς αὐτὸν πάντες οἱ καθεζόμενοι ἐν τῷ συνεδρίῳ εἶδαν τὸ πρόσωπον αὐτοῦ ὡσεὶ πρόσωπον ἀγγέλου.
7.51 Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς.
7.55 ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ,
8.3 Σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν.
8.9 Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.10 ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. 8.11 προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 8.12 ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες. 8.13 ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. 8.14 Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15 οἵτινες καταβάντες 8.16 γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 8.17 τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 8.18 Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ 8.19 ρας λαμβάνῃ πνεῦμα ἅγιον. 8.20 Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 8.21 οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. 8.22 μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· 8.23 εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 8.24 ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε.
9.7 οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες.
9.17 Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπʼ αὐτὸν τὰς χεῖρας εἶπεν Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκέν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου.
10.9 Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην. 10.10 ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις, 10.11 καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, 10.12 ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ. 10.13 καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. 10.14 ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον. 10.15 καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου. 10.16 τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν.
10.37 ὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθʼ ὅλης τῆς Ἰουδαίας, ἀρξάμενος ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάνης, 10.38 Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡςἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμεν͂ος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετʼ αὐτοῦ·
12.1 Κατʼ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν Ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας. 12.2 ἀνεῖλεν δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάνου μαχαίρῃ· 12.3 ἰδὼν δὲ ὅτι ἀρεστόν ἐστιν τοῖς Ἰουδαίοις προσέθετο συλλαβεῖν καὶ Πέτρον, (ἦσαν δὲ ἡμέραι τῶν ἀζύμων) 1
2.4 ὃν καὶ πιάσας ἔθετο εἰς φυλακήν, παραδοὺς τέσσαρσιν τετραδίοις στρατιωτῶν φυλάσσειν αὐτόν, βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν αὐτὸν τῷ λαῷ. 12.5 ὁ μὲν οὖν Πέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ· προσευχὴ δὲ ἦν ἐκτενῶς γινομένη ὑπὸ τῆς ἐκκλησίας πρὸς τὸν θεὸν περὶ αὐτοῦ. 12.6 Ὅτε δὲ ἤμελλεν προσαγαγεῖν αὐτὸν ὁ Ἡρῴδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσιν δυσίν, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν. 1
2.7 καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν λέγων Ἀνάστα ἐν τάχει· καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν. 12.8 εἶπεν δὲ ὁ ἄγγελος πρὸς αὐτόν Ζῶσαι καὶ ὑπόδησαι τὰ σανδάλιά σου· ἐποίησεν δὲ οὕτως. καὶ λέγει αὐτῷ Περιβαλοῦ τὸ ἱμάτιόν σου καὶ ἀκολούθει μοι· 12.9 καὶ ἐξελθὼν ἠκολούθει, καὶ οὐκ ᾔδει ὅτι ἀληθές ἐστιν τὸ γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν.
12.10 διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν ἦλθαν ἐπὶ τὴν πύλην τὴν σιδηρᾶν τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίγη αὐτοῖς, καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπʼ αὐτοῦ.
13.6 Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα Βαριησοῦς, 13.7 ὃς ἦν σὺν τῷ ἀνθυπάτῳ Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷ. οὗτος προσκαλεσάμενος Βαρνάβαν καὶ Σαῦλον ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ· 13.8 ἀνθίστατο δὲ αὐτοῖς Ἐλύμας ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως. 13.9 Σαῦλος δέ, ὁ καὶ Παῦλος, πλησθεὶς πνεύματος ἁγίου ἀτενίσας εἰς αὐτὸν εἶπεν 1
3.10 Ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς ὁδοὺς τοῦ κυρίου τὰς εὐθείας; καὶ νῦν ἰδοὺ χεὶρ Κυρίου ἐπὶ σέ, 1
3.11 καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ. παραχρῆμα δὲ ἔπεσεν ἐπʼ αὐτὸν ἀχλὺς καὶ σκότος, καὶ περιάγων ἐζήτει χειραγωγούς. 1
3.12 τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν ἐκπληττόμενος ἐπὶ τῇ διδαχῇ τοῦ κυρίου.
14.3 ἱκανὸν μὲν οὖν χρόνον διέτριψαν παρρησιαζόμενοι ἐπὶ τῷ κυρίῳ τῷ μαρτυροῦντι τῷ λόγῳ τῆς χάριτος αὐτοῦ, διδόντι σημεῖα καὶ τέρατα γίνεσθαι διὰ τῶν χειρῶν αὐτῶν.
14.8 Καί τις ἀνὴρ ἀδύνατος ἐν Λύστροις τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ, ὃς οὐδέποτε περιεπάτησεν. 14.9 οὗτος ἤκουεν τοῦ Παύλου λαλοῦντος· ὃς ἀτενίσας αὐτῷ καὶ ἰδὼν ὅτι ἔχει πίστιν τοῦ σωθῆναι εἶπεν μεγάλῃ φωνῇ 14.10 Ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός· καὶ ἥλατο καὶ περιεπάτει.
1
5.12 Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν διʼ αὐτῶν.
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.
17.25 οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα·
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. 1
9.17 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. 19.18 πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν, 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.
20.9 καθεζόμενος δέ τις νεανίας ὀνόματι Εὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ διαλεγομένου τοῦ Παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός. 20.10 καταβὰς δὲ ὁ Παῦλος ἐπέπεσεν αὐτῷ καὶ συνπεριλαβὼν εἶπεν Μὴ θορυβεῖσθε, ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστίν.
21.8 τῇ δὲ ἐπαύριον ἐξελθόντες ἤλθαμεν εἰς Καισαρίαν, καὶ εἰσελθόντες εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ ἐμείναμεν παρʼ αὐτῷ. 21.9 τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι.
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8.3 συστρέψαντος δὲ τοῦ Παύλου φρυγάνων τι πλῆθος καὶ ἐπιθέντος ἐπὶ τὴν πυράν, ἔχιδνα ἀπὸ τῆς θέρμης ἐξελθοῦσα καθῆψε τῆς χειρὸς αὐτοῦ. 28.4 ὡς δὲ εἶδαν οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς αὐτοῦ, πρὸς ἀλλήλους ἔλεγον Πάντως φονεύς ἐστιν ὁ ἄνθρωπος οὗτος ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη ζῇν οὐκ εἴασεν. 28.5 ὁ μὲν οὖν ἀποτινάξας τὸ θηρίον εἰς τὸ πῦρ ἔπαθεν οὐδὲν κακόν· 28.6 οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρασθαι ἢ καταπίπτειν ἄφνω νεκρόν. ἐπὶ πολὺ δὲ αὐτῶν προσδοκώντων καὶ θεωρούντων μηδὲν ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλόμενοι ἔλεγον
28.8 ἐγένετο δὲ τὸν πατέρα τοῦ Ποπλίου πυρετοῖς καὶ δυσεντερίῳ συνεχόμενον κατακεῖσθαι, πρὸς ὃν ὁ Παῦλος εἰσελθὼν καὶ προσευξάμενος ἐπιθεὶς τὰς χεῖρας αὐτῷ ἰάσατο αὐτόν. 2
8.9 τούτου δὲ γενομένου καὶ οἱ λοιποὶ οἱ ἐν τῇ νήσῳ ἔχοντες ἀσθενείας προσήρχοντο καὶ ἐθεραπεύοντο,' ' None | sup>
2.4 They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
2.7 They were all amazed and marveled, saying to one another, "Behold, aren\'t all these who speak Galileans?
2.12 They were all amazed, and were perplexed, saying one to another, "What does this mean?" 2.13 Others, mocking, said, "They are filled with new wine."' "
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.
2.22 "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,
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.
3.12 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?
3.15 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.
4.32 The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common.
5.1 But a certain man named Aias, with Sapphira, his wife, sold a possession, ' "5.2 and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. " '5.3 But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4 While you kept it, didn\'t it remain your own? After it was sold, wasn\'t it in your power? How is it that you have conceived this thing in your heart? You haven\'t lied to men, but to God." 5.5 Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6 The young men arose and wrapped him up, and they carried him out and buried him. 5.7 About three hours later, his wife, not knowing what had happened, came in. 5.8 Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much." 5.9 But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out."
5.10 She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband.
5.11 Great fear came on the whole assembly, and on all who heard these things. ' "
5.12 By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. " 5.13 None of the rest dared to join them, however the people honored them.
5.14 More believers were added to the Lord, multitudes of both men and women.
5.15 They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them.
5.16 Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed.
6.8 Stephen, full of faith and power, performed great wonders and signs among the people. ' "
6.10 They weren't able to withstand the wisdom and the Spirit by which he spoke. " 6.15 All who sat in the council, fastening their eyes on him, saw his face like it was the face of an angel.
7.51 "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do.
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,
8.3 But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison.
8.9 But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.10 to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 8.11 They listened to him, because for a long time he had amazed them with his sorceries. 8.12 But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13 Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15 who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16 for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17 Then they laid their hands on them, and they received the Holy Spirit. ' "8.18 Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, " '8.19 saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! ' "8.21 You have neither part nor lot in this matter, for your heart isn't right before God. " '8.22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23 For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24 Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me."
9.7 The men who traveled with him stood speechless, hearing the voice, but seeing no one.
9.17 Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit."
10.9 Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10 He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11 He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, 10.12 in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13 A voice came to him, "Rise, Peter, kill and eat!" 10.14 But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean." 10.15 A voice came to him again the second time, "What God has cleansed, you must not make unholy." 10.16 This was done three times, and immediately the vessel was received up into heaven.
10.37 that spoken word you yourselves know, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached; 10.38 even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him.
12.1 Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.2 He killed James, the brother of John, with the sword. 12.3 When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. 1
2.4 When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 12.5 Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 12.6 The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 1
2.7 Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.8 The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me."' "12.9 He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. " 12.10 When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him.
13.6 When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus, 13.7 who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. 13.9 But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him, 1
3.10 and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? 1
3.11 Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand. 1
3.12 Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
14.3 Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. ' "
14.8 At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. " '14.9 He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole, 14.10 said with a loud voice, "Stand upright on your feet!" He leaped up and walked.
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5.12 All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them.
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. ' "
17.25 neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " 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. 1
9.17 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. 19.18 Many also of those who had believed came, confessing, and declaring their deeds. 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.
20.9 A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10 Paul went down, and fell on him, and embracing him said, "Don\'t be troubled, for his life is in him."' "
21.8 On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. " '21.9 Now this man had four virgin daughters who prophesied.
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8.3 But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4 When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live."' "28.5 However he shook off the creature into the fire, and wasn't harmed. " '28.6 But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god.
28.8 It was so, that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him. 2
8.9 Then when this was done, the rest also that had diseases in the island came, and were cured. ' ' None |
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34. New Testament, Apocalypse, 12.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Miracles • miracles
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 183
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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.'' None | sup>
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.'' None |
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35. New Testament, James, 2.19-2.20, 5.14-5.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Miracle • Miracles • miracle • miracles, angelic vs demonic • rain miracles
Found in books: Allison (2018), 4 Baruch, 245; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 134; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 44; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 138, 145; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 140
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2.19 σὺ πιστεύεις ὅτι εἷς θεὸς ἔστιν; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν. 2.20 θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν;
5.14 ἀσθενεῖ τις ἐν ὑμῖν; προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας, καὶ προσευξάσθωσαν ἐπʼ αὐτὸν ἀλείψαντες ἐλαίῳ ἐν τῷ ὀνόματι τοῦ κυρίου· 5.15 καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα, καὶ ἐγερεῖ αὐτὸν ὁ κύριος· κἂν ἁμαρτίας ᾖ πεποιηκώς, ἀφεθήσεται αὐτῷ. 5.16 ἐξομολογεῖσθε οὖν ἀλλήλοις τὰς ἁμαρτίας καὶ προσεύχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθῆτε.' ' None | sup>
2.19 You believe that God is one. You do well. The demons also believe, and shudder. 2.20 But do you want to know, vain man, that faith apart from works is dead?
5.14 Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord, 5.15 and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. 5.16 Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective. ' ' None |
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36. New Testament, Ephesians, 2.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracles/miraculous/miracle-workers • miracle-workers,
Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 466; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 224
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2.2 ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας·'' None | sup>
2.2 in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; '' None |
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37. New Testament, Galatians, 2.12, 3.4-3.5, 3.13-3.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracle • Miracles • Miracles (miraculous) • Miracles/miraculous/miracle-workers
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 256; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 43; Levison (2009), Filled with the Spirit, 269, 270, 280; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 44; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 10; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 129
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2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς.
3.4 τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ. 3.5 ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως;
3.13 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, 3.14 ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Ἰησοῦ Χριστῷ, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως.'' None | sup>
2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision.
3.4 Did you suffer so many things in vain, if it is indeedin vain? 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?
3.13 Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree," 3.14 that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. '' None |
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38. New Testament, Hebrews, 2.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracles/miraculous/miracle-workers • miracles
Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 129; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 46
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2.4 συνεπιμαρτυροῦντος τοῦ θεοῦ σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν καὶ πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν;'' None | sup>
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? '' None |
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39. New Testament, Romans, 1.20, 6.3, 6.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Asclepius, miracles of • Miracle • Miracles • miracle/miraculous
Found in books: Allison (2018), 4 Baruch, 276; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 142; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 52; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 266; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 70
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1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους,
6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν;
6.8 εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ·'' None | sup>
1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. ' "
6.3 Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " 6.8 But if we died with Christ, we believe that we will also live with him; '' None |
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40. New Testament, John, 1.1-1.18, 1.43-1.51, 2.1-2.11, 3.14, 4.29, 4.39, 4.48, 4.53, 5.2-5.9, 5.28-5.29, 5.36, 6.1-6.14, 6.26-6.34, 6.60, 7.3, 8.12, 9.1-9.12, 9.36, 10.25, 10.37-10.38, 11.1-11.2, 11.5, 11.9, 11.11-11.15, 11.24-11.25, 11.28-11.45, 11.54, 12.9-12.11, 12.35, 13.19, 14.12, 14.17, 15.26, 16.13, 20.21, 20.30-20.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dionysos,miracles • Jesus, miracles of • Jesus, miraculous cures of • Jesus, work/acts/miracles of • Jesus’ miracles, other healings • Jesus’ miracles, paralytic healed at Pool of Bethesda • Jesus’ miracles, signs • Miracle • Miracles • Miracles, Reluctance to perform • Miracles, secret • Miracles/miraculous/miracle-workers • Miraculous • Peter (apostle), Water miracle • miracle • miracle, Christian miracle • miracle, healing miracle • miracles • miracles, • miracles, rabbis and • speech miracles • touch miracles
Found in books: Allison (2018), 4 Baruch, 237, 276, 278, 343, 344, 345; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 103; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 518; Bernabe et al. (2013), Redefining Dionysos, 479, 480; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 682, 695, 701; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 166, 174, 176, 178; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 44; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 11; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 121, 122, 365; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 76; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 354, 355; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 147; Levison (2009), Filled with the Spirit, 391; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 17, 26, 34, 35, 36, 226, 229, 230; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 74; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 94, 108, 154, 155, 160; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 134, 136, 140; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 130, 134, 135, 153, 176, 177, 183, 185, 223, 224; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129
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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
1.43 Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν. καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ἀκολούθει μοι. 1.44 ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαιδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. 1.45 εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 1.46 καὶ εἶπεν αὐτῷ Ναθαναήλ Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος Ἔρχου καὶ ἴδε. 1.47 εἶδεν Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ Ἴδε ἀληθῶς Ἰσραηλείτης ἐν ᾧ δόλος οὐκ ἔστιν. 1.48 λέγει αὐτῷ Ναθαναήλ Πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. 1.49 ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 1.50 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς πιστεύεις; μείζω τούτων ὄψῃ. 1.51 καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου.
2.1 Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.2 ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 2.3 καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν Οἶνον οὐκ ἔχουσιν. 2.4 καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. 2.5 λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις Ὅτι ἂν λέγῃ ὑμῖν ποιήσατε. 2.6 ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.7 λέγει αὐτοῖς ὁ Ἰησοῦς Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. 2.8 καὶ λέγει αὐτοῖς Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν. 2.9 ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος
2.10 καὶ λέγει αὐτῷ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι.
2.11 Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ.
3.14 καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,
4.29 Δεῦτε ἴδετε ἄνθρωπον ὃς εἶπέ μοι πάντα ἃ ἐποίησα· μήτι οὗτός ἐστιν ὁ χριστός;
4.39 Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι Εἶπέν μοι πάντα ἃ ἐποίησα.
4.48 εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτόν Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε.
4.53 ἔγνω οὖν ὁ πατὴρ ὅτι ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς Ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη.
5.2 Ἔστιν δὲ ἐν τοῖς Ἰεροσολύμοις ἐπὶ τῇ προβατικῇ κολυμβήθρα ἡ ἐπιλεγομένη Ἐβραϊστὶ Βηθζαθά, πέντε στοὰς ἔχουσα· 5.3 ἐν ταύταις κατέκειτο πλῆθος τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν. 5.4 5.5 ἦν δέ τις ἄνθρωπος ἐκεῖ τριάκοντα καὶ ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ αὐτοῦ· 5.6 τοῦτον ἰδὼν ὁ Ἰησοῦς κατακείμενον, καὶ γνοὺς ὅτι πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῷ Θέλεις ὑγιὴς γενέσθαι; 5.7 ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν Κύριε, ἄνθρωπον οὐκ ἔχω ἵνα ὅταν ταραχθῇ τὸ ὕδωρ βάλῃ με εἰς τὴν κολυμβήθραν· ἐν ᾧ δὲ ἔρχομαι ἐγὼ ἄλλος πρὸ ἐμοῦ καταβαίνει. 5.8 λέγει αὐτῷ ὁ Ἰησοῦς Ἔγειρε ἆρον τὸν κράβαττόν σου καὶ περιπάτει. 5.9 καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρε τὸν κράβαττον αὐτοῦ καὶ περιεπάτει. Ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ.
5.28 μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ
5.29 καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως.
5.36 ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάνου, τὰ γὰρ ἔργα ἃ δέδωκέν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν,
6.1 Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος. 6.2 ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὅτι ἐθεώρουν τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων. 6.3 ἀνῆλθεν δὲ εἰς τὸ ὄρος Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ. 6.4 ἦν δὲ ἐγγὺς τὸ πάσχα, ἡ ἑορτὴ τῶν Ἰουδαίων. 6.5 ἐπάρας οὖν τοὺς ὀφθαλμοὺς ὁ Ἰησοῦς καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν λέγει πρὸς Φίλιππον Πόθεν ἀγοράσωμεν ἄρτους ἵνα φάγωσιν οὗτοι; 6.6 τοῦτο δὲ ἔλεγεν πειράζων αὐτόν, αὐτὸς γὰρ ᾔδει τί ἔμελλεν ποιεῖν. 6.7 ἀπεκρίθη αὐτῷ Φίλιππος Διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχὺ λάβῃ. 6.8 λέγει αὐτῷ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου 6.9 Ἔστιν παιδάριον ὧδε ὃς ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια· ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους;
6.10 εἶπεν ὁ Ἰησοῦς Ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ. ἀνέπεσαν οὖν οἱ ἄνδρες τὸν ἀριθμὸν ὡς πεντακισχίλιοι.
6.11 ἔλαβεν οὖν τοὺς ἄρτους ὁ Ἰησοῦς καὶ εὐχαριστήσας διέδωκεν τοῖς ἀνακειμένοις, ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον.
6.12 ὡς δὲ ἐνεπλήσθησαν λέγει τοῖς μαθηταῖς αὐτοῦ Συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται.
6.13 συνήγαγον οὖν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων ἃ ἐπερίσσευσαν τοῖς βεβρωκόσιν.
6.14 Οἱ οὖν ἄνθρωποι ἰδόντες ἃ ἐποίησεν σημεῖα ἔλεγον ὅτι Οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον.
6.26 ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς καὶ εἶπεν Ἀμὴν ἀμὴν λέγω ὑμῖν, ζητεῖτέ με οὐχ ὅτι εἴδετε σημεῖα ἀλλʼ ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσθητε· 6.27 ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει, τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. 6.28 εἶπον οὖν πρὸς αὐτόν Τί ποιῶμεν ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ; 6.29 ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ ἔργον τοῦ θεοῦ ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος. 6.30 εἶπον οὖν αὐτῷ Τί οὖν ποιεῖς σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι; τί ἐργάζῃ; 6.31 οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστιν γεγραμμένον Ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν. 6.32 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωυσῆς ἔδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλʼ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν· 6.33 ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστὶν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ. 6.34 εἶπον οὖν πρὸς αὐτόν Κύριε, πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον.
6.60 Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπαν Σκληρός ἐστιν ὁ λόγος οὗτος· τίς δύναται αὐτοῦ ἀκούειν;
7.3 εἶπον οὖν πρὸς αὐτὸν οἱ ἀδελφοὶ αὐτοῦ Μετάβηθι ἐντεῦθεν καὶ ὕπαγε εἰς τὴν Ἰουδαίαν, ἵνα καὶ οἱ μαθηταί σου θεωρήσουσιν σοῦ τὰ ἔργα ἃ ποιεῖς·
8.12 Πάλιν οὖν αὐτοῖς ἐλάλησεν ὁ Ἰησοῦς λέγων Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν μοι οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλʼ ἕξει τὸ φῶς τῆς ζωῆς.
9.1 Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. 9.2 καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες Ῥαββεί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ; 9.3 ἀπεκρίθη Ἰησοῦς Οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλʼ ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ ἐν αὐτῷ. 9.4 ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι. 9.5 ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμὶ τοῦ κόσμου. 9.6 ταῦτα εἰπὼν ἔπτυσεν χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέθηκεν αὐτοῦ τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμούς, 9.7 καὶ εἶπεν αὐτῷ Ὕπαγε νίψαι εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ?̔ὃ ἑρμηνεύεται Ἀπεσταλμένος̓. ἀπῆλθεν οὖν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων. 9.8 Οἱ οὖν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι προσαίτης ἦν ἔλεγον Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν; 9.9 ἄλλοι ἔλεγον ὅτι Οὗτός ἐστιν· ἄλλοι ἔλεγον Οὐχί, ἀλλὰ ὅμοιος αὐτῷ ἐστίν. ἐκεῖνος ἔλεγεν ὅτι Ἐγώ εἰμι.
9.10 ἔλεγον οὖν αὐτῷ Πῶς οὖν ἠνεῴχθησάν σου οἱ ὀφθαλμοί;
9.11 ἀπεκρίθη ἐκεῖνος Ὁ ἄνθρωπος ὁ λεγόμενος Ἰησοῦς πηλὸν ἐποίησεν καὶ ἐπέχρισέν μου τοὺς ὀφθαλμοὺς καὶ εἶπέν μοι ὅτι Ὕπαγε εἰς τὸν Σιλωὰμ καὶ νίψαι· ἀπελθὼν οὖν καὶ νιψάμενος ἀνέβλεψα.
9.12 καὶ εἶπαν αὐτῷ Ποῦ ἐστὶν ἐκεῖνος; λέγει Οὐκ οἶδα.
9.36 ἀπεκρίθη ἐκεῖνος καὶ εἶπεν Καὶ τίς ἐστιν, κύριε, ἵνα πιστεύσω εἰς αὐτόν;
10.25 ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς Εἶπον ὑμῖν καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ·
10.37 εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου, μὴ πιστεύετέ μοι· 10.38 εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί. 1
1.1 Ἦν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ Βηθανίας ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς. 11.2 ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει.
11.5 ἠγάπα δὲ ὁ Ἰησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον.
11.9 ἀπεκρίθη Ἰησοῦς Οὐχὶ δώδεκα ὧραί εἰσιν τῆς ἡμέρας; ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει· 1
1.11 ταῦτα εἶπεν, καὶ μετὰ τοῦτο λέγει αὐτοῖς Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται, ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν. 1
1.12 εἶπαν οὖν οἱ μαθηταὶ αὐτῷ Κύριε, εἰ κεκοίμηται σωθήσεται. 1
1.13 εἰρήκει δὲ ὁ Ἰησοῦς περὶ τοῦ θανάτου αὐτοῦ. ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνου λέγει. 1
1.14 τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ Λάζαρος ἀπέθανεν, 1
1.15 καὶ χαίρω διʼ ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ· ἀλλὰ ἄγωμεν πρὸς αὐτόν.
11.24 λέγει αὐτῷ ἡ Μάρθα Οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 11.25 εἶπεν αὐτῇ ὁ Ἰησοῦς Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή·
11.28 καὶ τοῦτο εἰποῦσα ἀπῆλθεν καὶ ἐφώνησεν Μαριὰμ τὴν ἀδελφὴν αὐτῆς λάθρᾳ εἴπασα Ὁ διδάσκαλος πάρεστιν καὶ φωνεῖ σε. 11.29 ἐκείνη δὲ ὡς ἤκουσεν ἠγέρθη ταχὺ καὶ ἤρχετο πρὸς αὐτόν· 11.30 οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἰς τὴν κώμην, ἀλλʼ ἦν ἔτι ἐν τῷ τόπῳ ὅπου ὑπήντησεν αὐτῷ ἡ Μάρθα. 11.31 οἱ οὖν Ἰουδαῖοι οἱ ὄντες μετʼ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν Μαριὰμ ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ δόξαντες ὅτι ὑπάγει εἰς τὸ μνημεῖον ἵνα κλαύσῃ ἐκεῖ. 11.32 ἡ οὖν Μαριὰμ ὡς ἦλθεν ὅπου ἦν Ἰησοῦς ἰδοῦσα αὐτὸν ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας, λέγουσα αὐτῷ Κύριε, εἰ ἦς ὧδε οὐκ ἄν μου ἀπέθανεν ὁ ἀδελφός. 11.33 Ἰησοῦς οὖν ὡς εἶδεν αὐτὴν κλαίουσαν καὶ τοὺς συνελθόντας αὐτῇ Ἰουδαίους κλαίοντας ἐνεβριμήσατο τῷ πνεύματι καὶ ἐτάραξεν ἑαυτόν, 11.34 καὶ εἶπεν Ποῦ τεθείκατε αὐτόν; λέγουσιν αὐτῷ Κύριε, ἔρχου καὶ ἴδε. 11.35 ἐδάκρυσεν ὁ Ἰησοῦς. 11.36 ἔλεγον οὖν οἱ Ἰουδαῖοι Ἴδε πῶς ἐφίλει αὐτόν. 11.37 τινὲς δὲ ἐξ αὐτῶν εἶπαν Οὐκ ἐδύνατο οὗτος ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ; 11.38 Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπʼ αὐτῷ. 11.39 λέγει ὁ Ἰησοῦς Ἄρατε τὸν λίθον. λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τετελευτηκότος Μάρθα Κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν. 11.40 λέγει αὐτῇ ὁ Ἰησοῦς Οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ; 11.41 ἦραν οὖν τὸν λίθον. ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου, 11.42 ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. 1
1.43 καὶ ταῦτα εἰπὼν φωνῇ μεγάλῃ ἐκραύγασεν Λάζαρε, δεῦρο ἔξω. 11.44 ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει ὁ Ἰησοῦς αὐτοῖς Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν. 11.45 Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων, οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ὃ ἐποίησεν,
11.54 Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν.
12.9 Ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστίν, καὶ ἦλθαν οὐ διὰ τὸν Ἰησοῦν μόνον ἀλλʼ ἵνα καὶ τὸν Λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν. 1
2.10 ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν, 1
2.11 ὅτι πολλοὶ διʼ αὐτὸν ὑπῆγον τῶν Ἰουδαίων καὶ ἐπίστευον εἰς τὸν Ἰησοῦν.
12.35 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἔτι μικρὸν χρόνον τὸ φῶς ἐν ὑμῖν ἐστίν. περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ, καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει.
13.19 ἀπʼ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύητε ὅταν γένηται ὅτι ἐγώ εἰμι.
14.12 Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει, ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύομαι·
14.17 τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρʼ ὑμῖν μένει καὶ ἐν ὑμῖν ἐστίν.
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5.26 Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε,
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6.13 ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.
20.21 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς πάλιν Εἰρήνη ὑμῖν· καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς.
20.30 Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς ἐνώπιον τῶν μαθητῶν, ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ 20.31 βιβλίῳ τούτῳ· ταῦτα δὲ γέγραπται ἵνα πιστεύητε ὅτι Ἰησοῦς ἐστὶν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ.' ' None | sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God. 1.2 The same was in the beginning with God. 1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men. ' "1.5 The light shines in the darkness, and the darkness hasn't overcome it. " '1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world. ' "
1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11 He came to his own, and those who were his own didn't receive him. " "
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " 1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15 John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16 From his fullness we all received grace upon grace.
1.17 For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
1.43 On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me." 1.44 Now Philip was from Bethsaida, of the city of Andrew and Peter. 1.45 Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 1.46 Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see." 1.47 Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!" 1.48 Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." 1.49 Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 1.50 Jesus answered him, "Because I told you, \'I saw you underneath the fig tree,\' do you believe? You will see greater things than these!" 1.51 He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." ' "
2.1 The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. " '2.2 Jesus also was invited, with his disciples, to the marriage. 2.3 When the wine ran out, Jesus\' mother said to him, "They have no wine." 2.4 Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come." 2.5 His mother said to the servants, "Whatever he says to you, do it."' "2.6 Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. " '2.7 Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8 He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. ' "2.9 When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom, " 2.10 and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!"
2.11 This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him.
3.14 As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,
4.29 "Come, see a man who told me everything that I did. Can this be the Christ?"
4.39 From that city many of the Samaritans believed in him because of the word of the woman, who testified, \'He told me everything that I did."
4.48 Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe."
4.53 So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house.
5.2 Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, "Bethesda," having five porches. 5.3 In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water; 5.4 for an angel of the Lord went down at certain times into the pool, and stirred up the water. Whoever stepped in first after the stirring of the water was made whole of whatever disease he had. 5.5 A certain man was there, who had been sick for thirty-eight years. 5.6 When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well?" 5.7 The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I\'m coming, another steps down before me." 5.8 Jesus said to him, "Arise, take up your mat, and walk." 5.9 Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. ' "
5.28 Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice, " 5.29 and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.
5.36 But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me.
6.1 After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.2 A great multitude followed him, because they saw his signs which he did on those who were sick. 6.3 Jesus went up into the mountain, and he sat there with his disciples. 6.4 Now the Passover, the feast of the Jews, was at hand. 6.5 Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat?" 6.6 This he said to test him, for he himself knew what he would do. 6.7 Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little."' "6.8 One of his disciples, Andrew, Simon Peter's brother, said to him, " '6.9 "There is a boy here who has five barley loaves and two fish, but what are these among so many?"
6.10 Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand.
6.11 Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired.
6.12 When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost."
6.13 So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten.
6.14 When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world."
6.26 Jesus answered them, "Most assuredly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled. 6.27 Don\'t work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him." 6.28 They said therefore to him, "What must we do, that we may work the works of God?" 6.29 Jesus answered them, "This is the work of God, that you believe in him whom he has sent." 6.30 They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do? 6.31 Our fathers ate the manna in the wilderness. As it is written, \'He gave them bread out of heaven to eat.\'" 6.32 Jesus therefore said to them, "Most assuredly, I tell you, it wasn\'t Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33 For the bread of God is that which comes down out of heaven, and gives life to the world." 6.34 They said therefore to him, "Lord, always give us this bread."
6.60 Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it?"
7.3 His brothers therefore said to him, "Depart from here, and go into Judea, that your disciples also may see your works which you do.
8.12 Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life."
9.1 As he passed by, he saw a man blind from birth. 9.2 His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 9.3 Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4 I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5 While I am in the world, I am the light of the world."' "9.6 When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud, " '9.7 and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8 The neighbors therefore, and those who saw that he was blind before, said, "Isn\'t this he who sat and begged?" 9.9 Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he."
9.10 They therefore were asking him, "How were your eyes opened?"
9.11 He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight."
9.12 Then they asked him, "Where is he?"He said, "I don\'t know."
9.36 He answered, "Who is he, Lord, that I may believe in him?"
10.25 Jesus answered them, "I told you, and you don\'t believe. The works that I do in my Father\'s name, these testify about me. ' "
10.37 If I don't do the works of my Father, don't believe me. " '10.38 But if I do them, though you don\'t believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father." 1
1.1 Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2 It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick.
11.5 Now Jesus loved Martha, and her sister, and Lazarus.
11.9 Jesus answered, "Aren\'t there twelve hours of daylight? If a man walks in the day, he doesn\'t stumble, because he sees the light of this world. 1
1.11 He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep." 1
1.12 The disciples therefore said, "Lord, if he has fallen asleep, he will recover." 1
1.13 Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 1
1.14 So Jesus said to them plainly then, "Lazarus is dead. 1
1.15 I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let\'s go to him."
11.24 Martha said to him, "I know that he will rise again in the resurrection at the last day." 11.25 Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live.
11.28 When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you." 11.29 When she heard this, she arose quickly, and went to him. 11.30 Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31 Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there." 11.32 Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn\'t have died." 11.33 When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled, 11.34 and said, "Where have you laid him?"They told him, "Lord, come and see." 11.35 Jesus wept. 11.36 The Jews therefore said, "See how much affection he had for him!" 11.37 Some of them said, "Couldn\'t this man, who opened the eyes of him who was blind, have also kept this man from dying?" 11.38 Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39 Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days." 11.40 Jesus said to her, "Didn\'t I tell you that if you believed, you would see God\'s glory?" 11.41 So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42 I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me." 1
1.43 When he had said this, he cried with a loud voice, "Lazarus, come out!" 11.44 He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go." 11.45 Therefore many of the Jews, who came to Mary and saw what Jesus did, believed in him.
11.54 Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. ' "
12.9 A large crowd therefore of the Jews learned that he was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. " '1
2.10 But the chief priests conspired to put Lazarus to death also, 1
2.11 because on account of him many of the Jews went away and believed in Jesus.
12.35 Jesus therefore said to them, "Yet a little while the light is with you. Walk while you have the light, that darkness doesn\'t overtake you. He who walks in the darkness doesn\'t know where he is going.
13.19 From now on, I tell you before it happens, that when it happens, you may believe that I AM.
14.12 Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. ' "
14.17 the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. " 1
5.26 "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me.
1
6.13 However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming.
20.21 Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you."
20.30 Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; 20.31 but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name. ' ' None |
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41. New Testament, Luke, 1.2, 1.5-1.11, 1.18-1.20, 1.25-1.57, 1.65-1.67, 1.80, 2.8-2.20, 2.32, 2.34, 4.5-4.6, 4.10-4.11, 4.13, 4.35, 4.39, 5.17-5.26, 7.1-7.11, 7.15-7.16, 8.2, 8.8, 8.10, 8.28, 8.31, 8.43, 8.45, 8.51, 8.54, 9.10-9.17, 9.29, 9.41-9.43, 10.17-10.19, 11.14, 11.29-11.30, 13.6-13.13, 13.16, 13.34-13.35, 17.11-17.19, 18.43, 24.50-24.53 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ambrose of Milan, ‘Illuminans Altissimus’ and miracles of Christ in Expositio on Luke • Dionysos,miracles • Jesus, Miraculous birth • Jesus, work/acts/miracles of • Jesus’ miracles, other healings • Jesus’ miracles, paralytic healed at Pool of Bethesda • Jesus’ miracles, signs • Miracle • Miracle stories • Miracles • Miracles, Reluctance to perform • Miracles, Witnesses • Miracles, secret • Miracles/miraculous/miracle-workers • Miraculous • Spirit, effects of,, miracles • conversion, accounts of miracles as impetus for • healing, miraculous, • miracle • miracles • miracles, • miracles, angelic vs demonic • punitive miracle • speech miracles • touch miracles
Found in books: Allison (2018), 4 Baruch, 280, 292, 344; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 249, 252; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 391; Bernabe et al. (2013), Redefining Dionysos, 476; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 641, 642, 643, 647, 648, 650, 653, 654, 675, 676, 681, 685, 696, 697, 698, 699, 700, 707; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 151, 156, 166, 168, 173, 176, 198; Crabb (2020), Luke/Acts and the End of History, 246, 249, 250, 251; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 22, 95, 96; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 133; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 257; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 166; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 180; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 22, 24, 28, 30, 32; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 153, 154, 155, 156, 159, 164, 168, 173; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 213, 342; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 136; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 25, 135, 136; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 15, 16, 54, 97, 104, 123, 129, 185; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 140
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1.2 καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου,
1.5 ΕΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ. 1.6 ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι. 1.7 καὶ οὐκ ἦν αὐτοῖς τέκνον, καθότι ἦν ἡ Ἐλεισάβετ στεῖρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν. 1.8 Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ 1.9 κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.10 καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος· 1.11 ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος.
1.18 καὶ εἶπεν Ζαχαρίας πρὸς τὸν ἄγγελον Κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἰμι πρεσβύτης καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς. 1.19 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ Ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα·
1.20 καὶ ἰδοὺ ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀνθʼ ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν.
1.25 λέγουσα ὅτι Οὕτως μοι πεποίηκεν Κύριος ἐν ἡμέραις αἷς ἐπεῖδεν ἀφελεῖν ὄνειδός μου ἐν ἀνθρώποις.
1.26 Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ
1.27 πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυείδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ.
1.28 καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.
1.29 ἡ δὲ ἐπὶ τῷ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὗτος. 1.30 καὶ εἶπεν ὁ ἄγγελος αὐτῇ Μὴ φοβοῦ, Μαριάμ, εὗρες γὰρ χάριν παρὰ τῷ θεῷ· 1.31 καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. 1.32 οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.33 καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. 1.34 εἶπεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; 1.35 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 1.36 καὶ ἰδοὺ Ἐλεισάβετ ἡ συγγενίς σου καὶ αὐτὴ συνείληφεν υἱὸν ἐν γήρει αὐτῆς, καὶ οὗτος μὴν ἕκτος ἐστὶν αὐτῇ τῇ καλουμένῃ στείρᾳ· 1.37 ὅτι οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα. 1.38 εἶπεν δὲ Μαριάμ Ἰδοὺ ἡ δούλη Κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου. καὶ ἀπῆλθεν ἀπʼ αὐτῆς ὁ ἄγγελος. 1.39 Ἀναστᾶσα δὲ Μαριὰμ ἐν ταῖς ἡμέραις ταύταις ἐπορεύθη εἰς τὴν ὀρινὴν μετὰ σπουδῆς εἰς πόλιν Ἰούδα, 1.40 καὶ εἰσῆλθεν εἰς τὸν οἶκον Ζαχαρίου καὶ ἠσπάσατο τὴν Ἐλεισάβετ. 1.41 καὶ ἐγένετο ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς Μαρίας ἡ Ἐλεισάβετ, ἐσκίρτησεν τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη πνεύματος ἁγίου ἡ Ἐλεισάβετ, 1.42 καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ καὶ εἶπεν Εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. 1.43 καὶ πόθεν μοι τοῦτο ἵνα ἔλθῃ ἡ μήτηρ τοῦ κυρίου μου πρὸς ἐμέ; 1.44 ἰδοὺ γὰρ ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ σου εἰς τὰ ὦτά μου, ἐσκίρτησεν ἐν ἀγαλλιάσει τὸ βρέφος ἐν τῇ κοιλίᾳ μου. 1.45 καὶ μακαρία ἡ πιστεύσασα ὅτι ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου. 1.46 Καὶ εἶπεν Μαριάμ Μεγαλύνει ἡ ψυχή μου τὸν κύριον, 1.47 καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῷ θεῷ τῷ σωτῆρί μου· 1.48 ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ, ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί· 1.49 ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός, καὶ ἅγιον τὸ ὄνομα αὐτοῦ,
1.50 καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεάς τοῖς φοβουμένοις αὐτόν.
1.51 Ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ, διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν·
1.52 καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς,
1.53 πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς.
1.54 ἀντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ, μνησθῆναι ἐλέους,
1.55 καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν, τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα.
1.56 Ἔμεινεν δὲ Μαριὰμ σὺν αὐτῇ ὡς μῆνας τρεῖς, καὶ ὑπέστρεψεν εἰς τὸν οἶκον αὐτῆς.
1.57 Τῇ δὲ Ἐλεισάβετ ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν αὐτήν, καὶ ἐγέννησεν υἱόν.
1.65 Καὶ ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς, καὶ ἐν ὅλῃ τῇ ὀρινῇ τῆς Ἰουδαίας διελαλεῖτο πάντα τὰ ῥήματα ταῦτα, 1.66 καὶ ἔθεντο πάντες οἱ ἀκούσαντες ἐν τῇ καρδίᾳ αὐτῶν, λέγοντες Τί ἄρα τὸ παιδίον τοῦτο ἔσται; 1.67 καὶ γὰρ χεὶρ Κυρίου ἦν μετʼ αὐτοῦ. Καὶ Ζαχαρίας ὁ πατὴρ αὐτοῦ ἐπλήσθη πνεύματος ἁγίου καὶ ἐπροφήτευσεν λέγων
1.80 Τὸ δὲ παιδίον ηὔξανε καὶ ἐκραταιοῦτο πνεύματι, καὶ ἦν ἐν ταῖς ἐρήμοις ἕως ὴμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν Ἰσραήλ.
2.8 Καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν. 2.9 καὶ ἄγγελος Κυρίου ἐπέστη αὐτοῖς καὶ δόξα Κυρίου περιέλαμψεν αὐτούς, καὶ ἐφοβήθησαν φόβον μέγαν· 2.10 καὶ εἶπεν αὐτοῖς ὁ ἄγγελος Μὴ φοβεῖσθε, ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην ἥτις ἔσται παντὶ τῷ λαῷ, 2.11 ὅτι ἐτέχθη ὑμῖν σήμερον σωτὴρ ὅς ἐστιν χριστὸς κύριος ἐν πόλει Δαυείδ· 2.12 καὶ τοῦτο ὑμῖν σημεῖον, εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ. 2.13 καὶ ἐξέφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν θεὸν καὶ λεγόντων 2.14 Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας. 2.15 Καὶ ἐγένετο ὡς ἀπῆλθον ἀπʼ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους Διέλθωμεν δὴ ἕως Βηθλεὲμ καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονὸς ὃ ὁ κύριος ἐγνώρισεν ἡμῖν. 2.16 καὶ ἦλθαν σπεύσαντες καὶ ἀνεῦραν τήν τε Μαριὰμ καὶ τὸν Ἰωσὴφ καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνῃ· 2.17 ἰδόντες δὲ ἐγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου. 2.18 καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς, 2.19 ἡ δὲ Μαρία πάντα συνετήρει τὰ ῥήματα ταῦτα συνβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς. 2.20 καὶ ὑπέστρεψαν οἱ ποιμένες δοξάζοντες καὶ αἰνοῦντες τὸν θεὸν ἐπὶ πᾶσιν οἷς ἤκουσαν καὶ εἶδον καθὼς ἐλαλήθη πρὸς αὐτούς.
2.32 Φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ.
2.34 καὶ εὐλόγησεν αὐτοὺς Συμεὼν καὶ εἶπεν πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον,
4.5 Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6 καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν·
4.10 γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, 4.11 καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
4.13 Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ.
4.35 οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν.
4.39 καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν· παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς.
5.17 Καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἦν διδάσκων, καὶ ἦσαν καθήμενοι Φαρισαῖοι καὶ νομοδιδάσκαλοι οἳ ἦσαν ἐληλυθότες ἐκ πάσης κώμης τῆς Γαλιλαίας καὶ Ἰουδαίας καὶ Ἰερουσαλήμ· καὶ δύναμις Κυρίου ἦν εἰς τὸ ἰᾶσθαι αὐτόν. 5.18 καὶ ἰδοὺ ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἦν παραλελυμένος, καὶ ἐζήτουν αὐτὸν εἰσενεγκεῖν καὶ θεῖναι αὐτὸν ἐνώπιον αὐτοῦ. 5.19 καὶ μὴ εὑρόντες ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον ἀναβάντες ἐπὶ τὸ δῶμα διὰ τῶν κεράμων καθῆκαν αὐτὸν σὺν τῷ κλινιδίῳ εἰς τὸ μέσον ἔμπροσθεν τοῦ Ἰησοῦ. 5.20 καὶ ἰδὼν τὴν πίστιν αὐτῶν εἶπεν Ἄνθρωπε, ἀφέωνταί σοι αἱ ἁμαρτίαι σου. 5.21 καὶ ἤρξαντο διαλογίζεσθαι οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι λέγοντες Τίς ἐστιν οὗτος ὃς λαλεῖ βλασφημίας; τίς δύναται ἁμαρτίας ἀφεῖναι εἰ μὴ μόνος ὁ θεός; 5.22 ἐπιγνοὺς δὲ ὁ Ἰησοῦς τοὺς διαλογισμοὺς αὐτῶν ἀποκριθεὶς εἶπεν πρὸς αὐτούς Τί διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 5.23 τί ἐστιν εὐκοπώτερον, εἰπεῖν Ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν Ἔγειρε καὶ περιπάτει; 5.24 ἵνα δὲ εἰδῆτε ὅτι ὁ υἱὸς τοῦ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας — εἶπεν τῷ παραλελυμένῳ Σοὶ λέγω, ἔγειρε καὶ ἄρας τὸ κλινίδιόν σου πορεύου εἰς τὸν οἶκόν σου. 5.25 καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφʼ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν. 5.26 Καὶ ἔκστασις ἔλαβεν ἅπαντας καὶ ἐδόξαζον τὸν θεόν, καὶ ἐπλήσθησαν φόβου λέγοντες ὅτι Εἴδαμεν παράδοξα σήμερον.
7.1 Επειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ. 7.2 Ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾷν, ὃς ἦν αὐτῷ ἔντιμος. 7.3 ἀκούσας δὲ περὶ τοῦ Ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν Ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αυτοῦ. 7.4 οἱ δὲ παραγενόμενοι πρὸς τὸν Ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως λέγοντες ὅτι ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο, 7.5 ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. 7.6 ὁ δὲ Ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῷ Κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς· 7.7 διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν· ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου· 7.8 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 7.9 ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν Λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον.
7.10 καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμφθέντες εὗρον τὸν δοῦλον ὑγιαίνοντα.
7.11 Καὶ ἐγένετο ἐν τῷ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην Ναίν, καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ καὶ ὄχλος πολύς.
7.15 καὶ ἀνεκάθισεν ὁ νεκρὸς καὶ ἤρξατο λαλεῖν, καὶ ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ.
7.16 Ἔλαβεν δὲ φόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι Προφήτης μέγας ἠγέρθη ἐν ἡμῖν, καὶ ὅτι Ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ.
8.2 καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνή, ἀφʼ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει,
8.8 καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. Ταῦτα λέγων ἐφώνει Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
8.10 ὁ δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνίωσιν.
8.28 ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς·
8.31 καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν.
8.43 καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα, ἥτις οὐκ ἴσχυσεν ἀπʼ οὐδενὸς θεραπευθῆναι,
8.45 καὶ εἶπεν ὁ Ἰησοῦς Τίς ὁ ἁψάμενός μου; ἀρνουμένων δὲ πάντων εἶπεν ὁ Πέτρος Ἐπιστάτα, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν.
8.51 ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν τινὰ σὺν αὐτῷ εἰ μὴ Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον καὶ τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα.
8.54 αὐτὸς δὲ κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων Ἡ παῖς, ἔγειρε.
9.10 Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ ὅσα ἐποίησαν. Καὶ παραλαβὼν αὐτοὺς ὑπεχώρησεν κατʼ ἰδίαν εἰς πόλιν καλουμένην Βηθσαιδά. 9.11 οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ. καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο. 9.12 Ἡ δὲ ἡμέρα ἤρξατο κλίνειν· προσελθόντες δὲ οἱ δώδεκα εἶπαν αὐτῷ Ἀπόλυσον τὸν ὄχλον, ἵνα πορευθέντες εἰς τὰς κύκλῳ κώμας καὶ ἀγροὺς καταλύσωσιν καὶ εὕρωσιν ἐπισιτισμόν, ὅτι ὧδε ἐν ἐρήμῳ τόπῳ ἐσμέν. 9.13 εἶπεν δὲ πρὸς αὐτούς Δότε αὐτοῖς φαγεῖν ὑμεῖς. οἱ δὲ εἶπαν Οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ἄρτοι πέντε καὶ ἰχθύες δύο, εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα. 9.14 ἦσαν γὰρ ὡσεὶ ἄνδρες πεντακισχίλιοι. εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ Κατακλίνατε αὐτοὺς κλισίας ὡσεὶ ἀνὰ πεντήκοντα. 9.15 καὶ ἐποίησαν οὕτως καὶ κατέκλιναν ἅπαντας. 9.16 λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς παραθεῖναι τῷ ὄχλῳ. 9.17 καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα.
9.29 καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων.
9.41 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου. 9.42 ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ. 9.43 ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ
10.17 Ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα δύο μετὰ χαρᾶς λέγοντες Κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνόματί σου. 10.18 εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 10.19 ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει.
11.14 Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι· 1
1.29 Τῶν δὲ ὄχλων ἐπαθροιζομένων ἤρξατο λέγειν Ἡ γενεὰ αὕτη γενεὰ πονηρά ἐστιν· σημεῖον ζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ. 11.30 καθὼς γὰρ ἐγένετο ὁ Ἰωνᾶς τοῖς Νινευείταις σημεῖον, οὕτως ἔσται καὶ ὁ υἱὸς τοῦ ἀνθρώπου τῇ γενεᾷ ταύτῃ.
13.6 Ἔλεγεν δὲ ταύτην τὴν παραβολήν. Συκῆν εἶχέν τις πεφυτευμένην ἐν τῷ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὗρεν. 13.7 εἶπεν δὲ πρὸς τὸν ἀμπελουργόν Ἰδοὺ τρία ἔτη ἀφʼ οὗ ἔρχομαι ζητῶν καρπὸν ἐν τῇ συκῇ ταύτῃ καὶ οὐχ εὑρίσκω· ἔκκοψον αὐτήν· ἵνα τί καὶ τὴν γῆν καταργεῖ; 13.8 ὁ δὲ ἀποκριθεὶς λέγει αὐτῷ Κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν 13.9 καὶ βάλω κόπρια· κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον— εἰ δὲ μήγε, ἐκκόψεις αὐτήν. 13.10 Ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν. 13.11 καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα ὀκτώ, καὶ ἦν συνκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. 13.12 ἰδὼν δὲ αὐτὴν ὁ Ἰησοῦς προσεφώνησεν καὶ εἶπεν αὐτῇ Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου 13.13 , καὶ ἐπέθηκεν αὐτῇ τὰς χεῖρας· καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζεν τὸν θεόν.
13.16 ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου;
13.34 Ἰερουσαλήμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν,— ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. 13.35 ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. λέγω δὲ ὑμῖν, οὐ μὴ ἴδητέ με ἕως εἴπητε Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.
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7.11 Καὶ ἐγένετο ἐν τῷ πορεύεσθαι εἰς Ἰερουσαλὴμ καὶ αὐτὸς διήρχετο διὰ μέσον Σαμαρίας καὶ Γαλιλαίας. 1
7.12 Καὶ εἰσερχομένου αὐτοῦ εἴς τινα κώμην ἀπήντησαν δέκα λεπροὶ ἄνδρες, οἳ ἀνέστησαν πόρρωθεν, 1
7.13 καὶ αὐτοὶ ἦραν φωνὴν λέγοντες Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. 1
7.14 καὶ ἰδὼν εἶπεν αὐτοῖς Πορευθέντες ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσιν. καὶ ἐγένετο ἐν τῷ ὑπάγειν αὐτοὺς ἐκαθαρίσθησαν. 1
7.15 εἷς δὲ ἐξ αὐτῶν, ἰδὼν ὅτι ἰάθη, ὑπέστρεψεν μετὰ φωνῆς μεγάλης δοξάζων τὸν θεόν, 1
7.16 καὶ ἔπεσεν ἐπὶ πρόσωπον παρὰ τοὺς πόδας αὐτοῦ εὐχαριστῶν αὐτῷ· καὶ αὐτὸς ἦν Σαμαρείτης. 1
7.17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Οὐχ οἱ δέκα ἐκαθαρίσθησαν; οἱ δὲ ἐννέα ποῦ; 1
7.18 οὐχ εὑρέθησαν ὑποστρέψαντες δοῦναι δόξαν τῷ θεῷ εἰ μὴ ὁ ἀλλογενὴς οὗτος; 1
7.19 καὶ εἶπεν αὐτῷ Ἀναστὰς πορεύου· ἡ πίστις σου σέσωκέν σε.
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8.43 καὶ παραχρῆμα ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ δοξάζων τὸν θεόν. Καὶ πᾶς ὁ λαὸς ἰδὼν ἔδωκεν αἶνον τῷ θεῷ.
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4.50 Ἐξήγαγεν δὲ αὐτοὺς ἕως πρὸς Βηθανίαν, καὶ ἐπάρας τὰς χεῖρας αὐτοῦ εὐλόγησεν αὐτούς. 2
4.51 καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπʼ αὐτῶν ⟦καὶ ἀνεφέρετο εἰς τὸν οὐρανόν⟧. 2
4.52 καὶ αὐτοὶ ⟦προσκυνήσαντες αὐτὸν⟧ ὑπέστρεψαν εἰς Ἰερουσαλὴμ μετὰ χαρᾶς μεγάλης, 2
4.53 καὶ ἦσαν διὰ παντὸς ἐν τῷ ἱερῷ εὐλογοῦντες τὸν θεόν.' ' None | sup>
1.2 even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us,
1.5 There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6 They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7 But they had no child, because Elizabeth was barren, and they both were well advanced in years. ' "1.8 Now it happened, while he executed the priest's office before God in the order of his division, " "1.9 according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. " '1.10 The whole multitude of the people were praying outside at the hour of incense. 1.11 An angel of the Lord appeared to him, standing on the right side of the altar of incense.
1.18 Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years." 1.19 The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news.
1.20 Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn\'t believe my words, which will be fulfilled in their proper time."
1.25 "Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men."
1.26 Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, ' "
1.27 to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. " 1.28 Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!"
1.29 But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30 The angel said to her, "Don\'t be afraid, Mary, for you have found favor with God. ' "1.31 Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' " '1.32 He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 1.33 and he will reign over the house of Jacob forever. There will be no end to his kingdom." 1.34 Mary said to the angel, "How can this be, seeing I am a virgin?" 1.35 The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36 Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.37 For everything spoken by God is possible. 1.38 Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 1.39 Mary arose in those days and went into the hill country with haste, into a city of Judah, 1.40 and entered into the house of Zacharias and greeted Elizabeth. ' "1.41 It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. " '1.42 She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.43 Why am I so favored, that the mother of my Lord should come to me? 1.44 For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy! 1.45 Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!" 1.46 Mary said, "My soul magnifies the Lord. 1.47 My spirit has rejoiced in God my Savior, 1.48 For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49 For he who is mighty has done great things for me. Holy is his name.
1.50 His mercy is for generations of generations on those who fear him.
1.51 He has shown strength with his arm. He has scattered the proud in the imagination of their heart.
1.52 He has put down princes from their thrones. And has exalted the lowly.
1.53 He has filled the hungry with good things. He has sent the rich away empty.
1.54 He has given help to Israel, his servant, that he might remember mercy,
1.55 As he spoke to our fathers, To Abraham and his seed forever."
1.56 Mary stayed with her about three months, and then returned to her house.
1.57 Now the time that Elizabeth should give birth was fulfilled, and she brought forth a son.
1.65 Fear came on all who lived around them, and all these sayings were talked about throughout all the hill country of Judea. 1.66 All who heard them laid them up in their heart, saying, "What then will this child be?" The hand of the Lord was with him. 1.67 His father, Zacharias, was filled with the Holy Spirit, and prophesied, saying,
1.80 The child was growing, and becoming strong in spirit, and was in the desert until the day of his public appearance to Israel.
2.8 There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 2.9 Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. 2.10 The angel said to them, "Don\'t be afraid, for behold, I bring you good news of great joy which will be to all the people. 2.11 For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 2.12 This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough." 2.13 Suddenly, there was with the angel a multitude of the heavenly host praising God, and saying, 2.14 "Glory to God in the highest, On earth peace, good will toward men." 2.15 It happened, when the angels went away from them into the sky, that the shepherds said one to another, "Let\'s go to Bethlehem, now, and see this thing that has happened, which the Lord has made known to us." 2.16 They came with haste, and found both Mary and Joseph, and the baby lying in the feeding trough. 2.17 When they saw it, they publicized widely the saying which was spoken to them about this child. 2.18 All who heard it wondered at the things which were spoken to them by the shepherds. 2.19 But Mary kept all these sayings, pondering them in her heart. 2.20 The shepherds returned, glorifying and praising God for all the things that they had heard and seen, just as it was told them.
2.32 A light for revelation to the Gentiles, And the glory of your people Israel."
2.34 and Simeon blessed them, and said to Mary, his mother, "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against.
4.5 The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6 The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. ' "
4.10 for it is written, 'He will give his angels charge concerning you, to guard you;' " '4.11 and, \'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.\'"
4.13 When the devil had completed every temptation, he departed from him until another time.
4.35 Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm.
4.39 He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them.
5.17 It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 5.18 Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus. 5.19 Not finding a way to bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his cot into the midst before Jesus. 5.20 Seeing their faith, he said to him, "Man, your sins are forgiven you." 5.21 The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone?" 5.22 But Jesus, perceiving their thoughts, answered them, "Why are you reasoning so in your hearts? ' "5.23 Which is easier to say, 'Your sins are forgiven you;' or to say, 'Arise and walk?' " '5.24 But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house." 5.25 Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. 5.26 Amazement took hold on all, and they glorified God. They were filled with fear, saying, "We have seen strange things today."
7.1 After he had finished speaking in the hearing of the people, he entered into Capernaum. ' "7.2 A certain centurion's servant, who was dear to him, was sick and at the point of death. " '7.3 When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4 When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him, 7.5 for he loves our nation, and he built our synagogue for us." 7.6 Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don\'t trouble yourself, for I am not worthy for you to come under my roof. ' "7.7 Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. " '7.8 For I also am a man placed under authority, having under myself soldiers. I tell this one, \'Go!\' and he goes; and to another, \'Come!\' and he comes; and to my servant, \'Do this,\' and he does it." 7.9 When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel."
7.10 Those who were sent, returning to the house, found that the servant who had been sick was well.
7.11 It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him.
7.15 He who was dead sat up, and began to speak. And he gave him to his mother.
7.16 Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people!"
8.2 and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out;
8.8 Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear!"
8.10 He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that \'seeing they may not see, and hearing they may not understand.\
8.28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don\'t torment me!"
8.31 They begged him that he would not command them to go into the abyss.
8.43 A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any,
8.45 Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, \'Who touched me?\'"' "
8.51 When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. " 8.54 But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise!"
9.10 The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida. 9.11 But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.12 The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place." 9.13 But he said to them, "You give them something to eat."They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people." 9.14 For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each." 9.15 They did so, and made them all sit down. 9.16 He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.17 They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over.
9.29 As he was praying, the appearance of his face was altered, and his clothing became white and dazzling.
9.41 Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here." 9.42 While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43 They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples,
10.17 The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!" 10.18 He said to them, "I saw Satan having fallen like lightning from heaven. 10.19 Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you.
11.14 He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 1
1.29 When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet. 11.30 For even as Jonah became a sign to the Ninevites, so will also the Son of Man be to this generation.
13.6 He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. ' "13.7 He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?' " "13.8 He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. " '13.9 If it bears fruit, fine; but if not, after that, you can cut it down.\'" 13.10 He was teaching in one of the synagogues on the Sabbath day. 13.11 Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12 When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity." 13.13 He laid his hands on her, and immediately she stood up straight, and glorified God.
13.16 Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?"
13.34 "Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 13.35 Behold, your house is left to you desolate. I tell you, you will not see me, until you say, \'Blessed is he who comes in the name of the Lord!\'"
1
7.11 It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 1
7.12 As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 1
7.13 They lifted up their voices, saying, "Jesus, Master, have mercy on us!" 1
7.14 When he saw them, he said to them, "Go and show yourselves to the priests." It happened that as they went, they were cleansed. 1
7.15 One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. ' "1
7.16 He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. " '1
7.17 Jesus answered, "Weren\'t the ten cleansed? But where are the nine? 1
7.18 Were there none found who returned to give glory to God, except this stranger?" 1
7.19 Then he said to him, "Get up, and go your way. Your faith has healed you."
1
8.43 Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God.
2
4.50 He led them out as far as Bethany, and he lifted up his hands, and blessed them. 2
4.51 It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 2
4.52 They worshiped him, and returned to Jerusalem with great joy, 2
4.53 and were continually in the temple, praising and blessing God. Amen. ' ' None |
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42. New Testament, Mark, 1.1, 1.4-1.5, 1.11-1.15, 1.21-1.34, 1.39-1.45, 2.1-2.12, 2.15, 2.19, 2.28, 3.1-3.12, 3.15, 3.18, 3.20-3.30, 4.10-4.12, 4.34-4.35, 4.38-4.41, 5.1-5.43, 6.2-6.7, 6.13-6.15, 6.30-6.56, 7.17-7.18, 7.24-7.37, 8.1-8.11, 8.17, 8.20-8.26, 8.28-8.31, 8.33-8.35, 9.2-9.9, 9.14-9.31, 9.38, 10.32-10.37, 10.46-10.52, 11.1, 13.3, 13.22, 14.3, 16.3-16.8, 16.13-16.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christian elite rhetoric, Jesus’ miracles, legitimacy of • Dionysos,miracles • Jesus, Miraculous birth • Jesus, miracles of • Jesus, miraculous cures of • Jesus, work/acts/miracles of • Jesus’ miracles, Celsus’ view of • Jesus’ miracles, Christian elite rhetoric on • Jesus’ miracles, other healings • Jesus’ miracles, paralytic healed at Pool of Bethesda • Jesus’ miracles, signs • Magic, Miracles, and Magicians • Miracle • Miracle stories • Miracle-healing • Miracles • Miracles, Reluctance to perform • Miracles, Stories • Miracles, Witnesses • Miracles, biblical • Miracles, of Thaumaturgus • Miracles, secret • Miracles/miraculous/miracle-workers • healing, miraculous, • miracle • miracle (miraculous) • miracle, Christian miracle • miracle, healing miracle • miracles • miracles, • miracles, Christian • miracles, angelic vs demonic • miracles, rabbis and • speech miracles • touch miracles
Found in books: Allison (2018), 4 Baruch, 344; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246, 249, 250, 252, 256, 264; Bernabe et al. (2013), Redefining Dionysos, 476; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 460, 670, 681, 682, 683, 684, 685, 686, 687, 688, 690, 692, 694, 695, 696, 697, 698, 699, 700, 701, 704, 707, 710, 717; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 156, 166, 168, 170, 175, 176, 198; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 301; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 214; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 249; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 269; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 70; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 204; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 76; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 355; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 92; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 151; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 180; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 24, 25, 26, 27, 32, 36; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 61; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 154, 155, 156, 159, 160, 164, 168, 173, 195; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 25, 135, 136; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 12, 15, 54, 61, 67, 68, 70, 71, 80, 88, 89, 104, 121, 122, 123, 124, 125, 126, 127, 128, 129, 135, 155, 156, 185, 248; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 140
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1.1 ΑΡΧΗ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ .
1.4 ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 1.5 καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
1.12 Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον.
1.13 καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ.
1.14 Καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάνην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ
1.15 καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ.
1.21 Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22 καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23 καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24 λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26 καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27 ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28 Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας. 1.29 Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30 ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31 καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 1.32 Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· 1.33 καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. 1.34 καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν Χριστὸν εἶναι.
1.39 καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων.
1.40 Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν καὶ γονυπετῶν λέγων αὐτῷ ὅτι Ἐὰν θέλῃς δύνασαί με καθαρίσαι.
1.41 καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῷ Θέλω, καθαρίσθητι·
1.42 καὶ εὐθὺς ἀπῆλθεν ἀπʼ αὐτοῦ ἡ λέπρα, καὶ ἐκαθερίσθη.
1.43 καὶ ἐμβριμησάμενος αὐτῷ εὐθὺς ἐξέβαλεν αὐτόν,
1.44 καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς.
1.45 ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλὰ ἔξω ἐπʼ ἐρήμοις τόποις ἦν· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν.
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.
2.15 Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ, ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῷ.
2.19 καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετʼ αὐτῶν ἐστὶν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετʼ αὐτῶν οὐ δύνανται νηστεύειν·
2.28 ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου.
3.1 Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 3.2 καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. 3.3 καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν Ἔγειρε εἰς τὸ μέσον. 3.4 καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. 3.5 καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 3.6 Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 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.
3.15 καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια·
3.18 καὶ Ἀνδρέαν καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ Μαθθαῖον καὶ Θωμᾶν καὶ Ἰάκωβον τὸν τοῦ Ἁλφαίου καὶ Θαδδαῖον καὶ Σίμωνα τὸν Καναναῖον
3.20 Καὶ ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν ὁ ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν. 3.21 καὶ ἀκούσαντες οἱ παρʼ αὐτοῦ ἐξῆλθον κρατῆσαι αὐτόν, ἔλεγον γὰρ ὅτι ἐξέστη. 3.22 καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. 3.23 καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; 3.24 καὶ ἐὰν βασιλεία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη· 3.25 καὶ ἐὰν οἰκία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη στῆναι· 3.26 καὶ εἰ ὁ Σατανᾶς ἀνέστη ἐφʼ ἑαυτὸν καὶ ἐμερίσθη, οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει. 3.27 ἀλλʼ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. 3.28 Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν· 3.29 ὃς δʼ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος. 3.30 ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει.
4.10 Καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς. 4.11 καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 4.12 ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς.
4.34 χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατʼ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς ἐπέλυεν πάντα. 4.35 Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης Διέλθωμεν εἰς τὸ πέραν.
4.38 καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων· καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῷ Διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα; 4.39 καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ Σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. 4.40 καὶ εἶπεν αὐτοῖς Τί δειλοί ἐστε; οὔπω ἔχετε πίστιν; 4.41 καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ;
5.1 Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2 καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.3 ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 5.4 διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι· 5.5 καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. 5.6 καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7 καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8 ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9 καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν·
5.10 καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας.
5.11 Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη·
5.12 καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν.
5.13 καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ.
5.14 Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός.
5.15 καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν.
5.16 καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων.
5.17 καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν.
5.18 Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ.
5.19 καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 5.20 καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον. 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; 6.3 οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.4 καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5 Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6 καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. 6.7 Καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων,
6.13 καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον. 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· 6.15 ἄλλοι δὲ ἔλεγον ὅτι Ἠλείας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ὡς εἷς τῶν προφητῶν.
6.30 Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. 6.31 καὶ λέγει αὐτοῖς Δεῦτε ὑμεῖς αὐτοὶ κατʼ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν. 6.32 καὶ ἀπῆλθον ἐν τῷ πλοίῳ εἰς ἔρημον τόπον κατʼ ἰδίαν. 6.33 καὶ εἶδαν αὐτοὺς ὑπάγοντας καὶ ἔγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς. 6.34 Καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπʼ αὐτοὺς ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά. 6.35 Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι Ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή· 6.36 ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν. 6.37 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ Ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν; 6.38 ὁ δὲ λέγει αὐτοῖς Πόσους ἔχετε ἄρτους; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν Πέντε, καὶ δύο ἰχθύας. 6.39 καὶ ἐπέταξεν αὐτοῖς ἀνακλιθῆναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. 6.40 καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα. 6.41 καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. 6.42 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν· 6.43 καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων. 6.44 καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους πεντακισχίλιοι ἄνδρες. 6.45 Καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς Βηθσαιδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον. 6.46 καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι. 6.47 καὶ ὀψίας γενομένης ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς. 6.48 καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς. 6.49 οἱ δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἔδοξαν ὅτι φάντασμά ἐστιν καὶ ἀνέκραξαν, 6.50 πάντες γὰρ αὐτὸν εἶδαν καὶ ἐταράχθησαν. ὁ δὲ εὐθὺς ἐλάλησεν μετʼ αὐτῶν, καὶ λέγει αὐτοῖς Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε. 6.51 καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον, καὶ ἐκόπασεν ὁ ἄνεμος. 6.52 καὶ λίαν ἐν ἑαυτοῖς ἐξίσταντο, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλʼ ἦν αὐτῶν ἡ καρδία πεπωρωμένη. 6.53 Καὶ διαπεράσαντες ἐπὶ τὴν γῆν ἦλθον εἰς Γεννησαρὲτ καὶ προσωρμίσθησαν. 6.54 καὶ ἐξελθόντων αὐτῶν ἐκ τοῦ πλοίου εὐθὺς ἐπιγνόντες αὐτὸν 6.55 περιέδραμον ὅλην τὴν χώραν ἐκείνην καὶ ἤρξαντο ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας περιφέρειν ὅπου ἤκουον ὅτι ἔστιν. 6.56 καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ εἰς πόλεις ἢ εἰς ἀγροὺς ἐν ταῖς ἀγοραῖς ἐτἵθεσαν τοὺς ἀσθενοῦντας, καὶ παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται· καὶ ὅσοι ἂν ἥψαντο αὐτοῦ ἐσώζοντο.
7.17 Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. 7.18 καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι,
7.24 Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου καὶ Σιδῶνος. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν· 7.25 ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· 7.26 ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27 καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28 ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29 καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30 καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. 7.31 Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου ἦλθεν διὰ Σιδῶνος εἰς τὴν θάλασσαν τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως. 7.32 Καὶ φέρουσιν αὐτῷ κωφὸν καὶ μογιλάλον, καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα. 7.33 καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατʼ ἰδίαν ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ, 7.34 καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξεν, καὶ λέγει αὐτῷ Ἐφφαθά, ὅ ἐστιν Διανοίχθητι· 7.35 καὶ ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτῷ, καὶ ἐλάλει ὀρθῶς· 7.36 καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον. 7.37 καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες Καλῶς πάντα πεποίηκεν, καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ ἀλάλους λαλεῖν.
8.1 Ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς 8.2 Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· 8.3 καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ· καί τινες αὐτῶν ἀπὸ μακρόθεν εἰσίν. 8.4 καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ ὅτι Πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπʼ ἐρημίας; 8.5 καὶ ἠρώτα αὐτούς Πόσους ἔχετε ἄρτους; οἱ δὲ εἶπαν Ἑπτά. 8.6 καὶ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν καὶ παρέθηκαν τῷ ὄχλῳ. 8.7 καὶ εἶχαν ἰχθύδια ὀλίγα· καὶ εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα παρατιθέναι. 8.8 καὶ ἔφαγον καὶ ἐχορτάσθησαν, καὶ ἦραν περισσεύματα κλασμάτων ἑπτὰ σφυρίδας. 8.9 ἦσαν δὲ ὡς τετρακισχίλιοι. καὶ ἀπέλυσεν αὐτούς.
8.10 Καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ ἦλθεν εἰς τὰ μέρη Δαλμανουθά.
8.11 Καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συνζητεῖν αὐτῷ, ζητοῦντες παρʼ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν.
8.17 καὶ γνοὺς λέγει αὐτοῖς Τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; οὔπω νοεῖτε οὐδὲ συνίετε; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν;
8.20 ὅτε τοὺς ἑπτὰ εἰς τοὺς τετρακισχιλίους, πόσων σφυρίδων πληρώματα κλασμάτων ἤρατε; καὶ λέγουσιν αὐτῷ Ἑπτά. 8.21 καὶ ἔλεγεν αὐτοῖς Οὔπω συνίετε; 8.22 Καὶ ἔρχονται εἰς Βηθσαιδάν. Καὶ φέρουσιν αὐτῷ τυφλὸν καὶ παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται. 8.23 καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Εἴ τι βλέπεις; 8.24 καὶ ἀναβλέψας ἔλεψεν Βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας. 8.25 εἶτα πάλιν ἔθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ διέβλεψεν, καὶ ἀπεκατέστη, καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα. 8.26 καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων Μηδὲ εἰς τὴν κώμην εἰσέλθῃς
8.28 οἱ δὲ εἶπαν αὐτῷ λέγοντες ὅτι Ἰωάνην τὸν βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. 8.29 καὶ αὐτὸς ἐπηρώτα αὐτούς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς ὁ Πέτρος λέγει αὐτῷ Σὺ εἶ ὁ χριστός. 8.30 καὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ. 8.31 Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι·
8.33 ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ λέγει Ὕπαγε ὀπίσω μου, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων. 8.34 Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. 8.35 ὃς γὰρ ἐὰν θέλῃ τὴν ἑαυτοῦ ψυχὴν σῶσαι ἀπολέσει αὐτήν· ὃς δʼ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου σώσει αὐτήν.
9.2 Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, 9.3 καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι. 9.4 καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ Ἰησοῦ. 9.5 καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 9.6 οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο. 9.7 καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 9.8 καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον μεθʼ ἑαυτῶν εἰ μὴ τὸν Ἰησοῦν μόνον. 9.9 Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ.
9.14 Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδαν ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συνζητοῦντας πρὸς αὐτούς. 9.15 καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν. 9.16 καὶ ἐπηρώτησεν αὐτούς Τί συνζητεῖτε πρὸς αὐτούς; 9.17 καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον· 9.18 καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. 9.19 ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με.
9.20 καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων.
9.21 καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν·
9.22 καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς.
9.23 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι.
9.24 εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ.
9.25 ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν.
9.26 καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρὸς ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν.
9.27 ὁ δὲ Ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη.
9.28 καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατʼ ἰδίαν ἐπηρώτων αὐτόν Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό;
9.29 καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ . 9.30 Κἀκεῖθεν ἐξελθόντες ἐπορεύοντο διὰ τῆς Γαλιλαίας, καὶ οὐκ ἤθελεν ἵνα τις γνοῖ· 9.31 ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν αὐτοῖς ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται.
9.38 Ἔφη αὐτῷ ὁ Ἰωάνης Διδάσκαλε, εἴδαμέν τινα ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν αὐτόν, ὅτι οὐκ ἠκολούθει ἡμῖν.
10.32 Ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἰεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνειν 10.33 ὅτι Ἰδοὺ ἀναβαίνομεν εἰς Ἰεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν 10.34 καὶ ἐμπαίξουσιν αὐτῷ καὶ ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ μετὰ τρεῖς ἡμέρας ἀναστήσεται. 10.35 Καὶ προσπορεύονται αὐτῷ Ἰάκωβος καὶ Ἰωάνης οἱ δύο υἱοὶ Ζεβεδαίου λέγοντες αὐτῷ Διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσῃς ἡμῖν. 10.36 ὁ δὲ εἶπεν αὐτοῖς Τί θέλετε ποιήσω ὑμῖν; 10.37 οἱ δὲ εἶπαν αὐτῷ Δὸς ἡμῖν ἵνα εἷς σου ἐκ δεξιῶν καὶ εἷς ἐξ ἀριστερῶν καθίσωμεν ἐν τῇ δόξῃ σου.
10.46 Καὶ ἔρχονται εἰς Ἰερειχώ. Καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰερειχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ υἱὸς Τιμαίου Βαρτίμαιος τυφλὸς προσαίτης ἐκάθητο παρὰ τὴν ὁδόν. 10.47 καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν ἤρξατο κράζειν καὶ λέγειν Υἱὲ Δαυεὶδ Ἰησοῦ, ἐλέησόν με. 10.48 καὶ ἐπετίμων αὐτῷ πολλοὶ ἵνα σιωπήσῃ· ὁ δὲ πολλῷ μᾶλλον ἔκραζεν Υἱὲ Δαυείδ, ἐλέησόν με. 10.49 καὶ στὰς ὁ Ἰησοῦς εἶπεν Φωνήσατε αὐτόν. καὶ φωνοῦσι τὸν τυφλὸν λέγοντες αὐτῷ Θάρσει, ἔγειρε, φωνεῖ σε. 10.50 ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ ἀναπηδήσας ἦλθεν πρὸς τὸν Ἰησοῦν. 10.51 καὶ ἀποκριθεὶς αὐτῷ ὁ Ἰησοῦς εἶπεν Τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῷ Ῥαββουνεί, ἵνα ἀναβλέψω. 10.52 καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ. 1
1.1 Καὶ ὅτε ἐγγίζουσιν εἰς Ἰεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ Ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ
13.3 Καὶ καθημένου αὐτοῦ εἰς τὸ Ὄρος τῶν Ἐλαιῶν κατέναντι τοῦ ἱεροῦ ἐπηρώτα αὐτὸν κατʼ ἰδίαν Πέτρος καὶ Ἰάκωβος καὶ Ἰωάνης καὶ Ἀνδρέας
13.22 ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾷν εἰ δυνατὸν τοὺς ἐκλεκτούς·
14.3 Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς συντρίψασα τὴν ἀλάβαστρον κατέχεεν αὐτοῦ τῆς κεφαλῆς.
16.3 καὶ ἔλεγον πρὸς ἑαυτάς Τίς ἀποκυλίσει ἡμῖν τὸν λίθον ἐκ τῆς θύρας τοῦ μνημείου; 16.4 καὶ ἀναβλέψασαι θεωροῦσιν ὅτι ἀνακεκύλισται ὁ λίθος, ἦν γὰρ μέγας σφόδρα. 16.5 καὶ εἰσελθοῦσαι εἰς τὸ μνημεῖον εἶδον νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς περιβεβλημένον στολὴν λευκήν, καὶ ἐξεθαμβήθησαν. 16.6 ὁ δὲ λέγει αὐταῖς Μὴ ἐκθαμβεῖσθε· Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν· 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·
1
6.13 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.'' None | sup>
1.1 The beginning of the gospel of Jesus Christ, the Son of God.
1.4 John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5 All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.
1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."
1.12 Immediately the Spirit drove him out into the wilderness.
1.13 He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him.
1.14 Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God,
1.15 and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel."
1.21 They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22 They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23 Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24 saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25 Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26 The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27 They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28 The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29 Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. ' "1.30 Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. " '1.31 He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32 At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33 All the city was gathered together at the door. ' "1.34 He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. " 1.39 He went into their synagogues throughout all Galilee, preaching and casting out demons.
1.40 There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean."
1.41 Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean."
1.42 When he had said this, immediately the leprosy departed from him, and he was made clean.
1.43 He strictly warned him, and immediately sent him out,
1.44 and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them."
1.45 But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere.
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!"
2.15 It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him.
2.19 Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can\'t fast.
2.28 Therefore the Son of Man is lord even of the Sabbath."
3.1 He entered again into the synagogue, and there was a man there who had his hand withered. 3.2 They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3 He said to the man who had his hand withered, "Stand up." 3.4 He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5 When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6 The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 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.
3.15 and to have authority to heal sicknesses and to cast out demons:
3.18 Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot;
3.20 The multitude came together again, so that they could not so much as eat bread. 3.21 When his friends heard it, they went out to seize him: for they said, "He is insane." 3.22 The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons." 3.23 He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24 If a kingdom is divided against itself, that kingdom cannot stand. 3.25 If a house is divided against itself, that house cannot stand. ' "3.26 If Satan has risen up against himself, and is divided, he can't stand, but has an end. " '3.27 But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. ' "3.28 Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; " '3.29 but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" 3.30 -- because they said, "He has an unclean spirit."
4.10 When he was alone, those who were around him with the twelve asked him about the parables. 4.11 He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, 4.12 that \'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.\'"' "
4.34 Without a parable he didn't speak to them; but privately to his own disciples he explained all things. " '4.35 On that day, when evening had come, he said to them, "Let\'s go over to the other side."
4.38 He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don\'t you care that we are dying?" 4.39 He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40 He said to them, "Why are you so afraid? How is it that you have no faith?" 4.41 They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?"
5.1 They came to the other side of the sea, into the country of the Gadarenes. 5.2 When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3 who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4 because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5 Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6 When he saw Jesus from afar, he ran and bowed down to him, 5.7 and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don\'t torment me." 5.8 For he said to him, "Come out of the man, you unclean spirit!" 5.9 He asked him, "What is your name?"He said to him, "My name is Legion, for we are many."
5.10 He begged him much that he would not send them away out of the country.
5.11 Now there was on the mountainside a great herd of pigs feeding.
5.12 All the demons begged him, saying, "Send us into the pigs, that we may enter into them."
5.13 At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.
5.14 Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened.
5.15 They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid.
5.16 Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs.
5.17 They began to beg him to depart from their region.
5.18 As he was entering into the boat, he who had been possessed by demons begged him that he might be with him.
5.19 He didn\'t allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 5.20 He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 5.21 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? 6.3 Isn\'t this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren\'t his sisters here with us?" They were offended at him. 6.4 Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5 He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6 He marveled because of their unbelief. He went around the villages teaching. 6.7 He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits.
6.13 They cast out many demons, and anointed many with oil who were sick, and healed them. 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." 6.15 But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets."
6.30 The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31 He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32 They went away in the boat to a desert place by themselves. 6.33 They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34 Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35 When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36 Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat." 6.37 But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat?" 6.38 He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish." 6.39 He commanded them that everyone should sit down in groups on the green grass. 6.40 They sat down in ranks, by hundreds and by fifties. 6.41 He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42 They all ate, and were filled. 6.43 They took up twelve baskets full of broken pieces and also of the fish. 6.44 Those who ate the loaves were five thousand men. 6.45 Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46 After he had taken leave of them, he went up the mountain to pray. 6.47 When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48 Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them, 6.49 but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50 for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don\'t be afraid." 6.51 He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; ' "6.52 for they hadn't understood about the loaves, but their hearts were hardened. " '6.53 When they had crossed over, they came to land at Gennesaret, and moored to the shore. 6.54 When they had come out of the boat, immediately the people recognized him, 6.55 and ran around that whole region, and began to bring those who were sick, on their mats, to where they heard he was. 6.56 Wherever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and begged him that they might touch just the fringe of his garment; and as many as touched him were made well.
7.17 When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18 He said to them, "Are you thus without understanding also? Don\'t you perceive that whatever goes into the man from outside can\'t defile him, ' "
7.24 From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. " '7.25 For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26 Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27 But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children\'s bread and throw it to the dogs." 7.28 But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children\'s crumbs." 7.29 He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30 She went away to her house, and found the child lying on the bed, with the demon gone out. 7.31 Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 7.32 They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him. 7.33 He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.34 Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened!" 7.35 Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 7.36 He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 7.37 They were astonished beyond measure, saying, "He has done all things well. He makes even the deaf hear, and the mute speak!"
8.1 In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them, 8.2 "I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3 If I send them away fasting to their home, they will faint on the way, for some of them have come a long way." 8.4 His disciples answered him, "From where could one satisfy these people with bread here in a deserted place?" 8.5 He asked them, "How many loaves do you have?"They said, "Seven." 8.6 He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7 They had a few small fish. Having blessed them, he said to serve these also. 8.8 They ate, and were filled. They took up seven baskets of broken pieces that were left over. 8.9 Those who had eaten were about four thousand. Then he sent them away.
8.10 Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha.
8.11 The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him.
8.17 Jesus, perceiving it, said to them, "Why do you reason that it\'s because you have no bread? Don\'t you perceive yet, neither understand? Is your heart still hardened?
8.20 "When the seven loaves fed the four thousand, how many baskets full of broken pieces did you take up?"They told him, "Seven." 8.21 He asked them, "Don\'t you understand, yet?" 8.22 He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23 He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24 He looked up, and said, "I see men; for I see them like trees walking." 8.25 Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26 He sent him away to his house, saying, "Don\'t enter into the village, nor tell anyone in the village."
8.28 They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets." 8.29 He said to them, "But who do you say that I am?"Peter answered, "You are the Christ." 8.30 He charged them that they should tell no one about him. 8.31 He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.
8.33 But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men." 8.34 He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. ' "8.35 For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. " 9.2 After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3 His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4 Elijah and Moses appeared to them, and they were talking with Jesus. 9.5 Peter answered Jesus, "Rabbi, it is good for us to be here. Let\'s make three tents: one for you, one for Moses, and one for Elijah."' "9.6 For he didn't know what to say, for they were very afraid. " '9.7 A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.8 Suddenly looking around, they saw no one with them any more, except Jesus only. 9.9 As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead.
9.14 Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15 Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16 He asked the scribes, "What are you asking them?" 9.17 One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18 and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren\'t able." 9.19 He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me."
9.20 They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth.
9.21 He asked his father, "How long has it been since this has come to him?"He said, "From childhood.
9.22 often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us."
9.23 Jesus said to him, "If you can believe, all things are possible to him who believes."
9.24 Immediately the father of the child cried out with tears, "I believe. Help my unbelief!"
9.25 When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!"
9.26 Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead."
9.27 But Jesus took him by the hand, and raised him up; and he arose.
9.28 When he had come into the house, his disciples asked him privately, "Why couldn\'t we cast it out?"
9.29 He said to them, "This kind can come out by nothing, except by prayer and fasting."' "9.30 They went out from there, and passed through Galilee. He didn't want anyone to know it. " '9.31 For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again."
9.38 John said to him, "Teacher, we saw someone who doesn\'t follow us casting out demons in your name; and we forbade him, because he doesn\'t follow us."
10.32 They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33 "Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34 They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again." 10.35 James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask." 10.36 He said to them, "What do you want me to do for you?" 10.37 They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory."
10.46 They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47 When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me!" 10.48 Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me!" 10.49 Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you!" 10.50 He, casting away his cloak, sprang up, and came to Jesus. 10.51 Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again." 10.52 Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 1
1.1 When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples,
13.3 As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately,
13.22 For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.
14.3 While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head.
16.3 They were saying among themselves, "Who will roll away the stone from the door of the tomb for us?" 16.4 for it was very big. Looking up, they saw that the stone was rolled back. 16.5 Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6 He said to them, "Don\'t be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 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. ' "
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6.13 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."'' None |
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43. New Testament, Matthew, 2.15, 4.9, 7.21, 8.5-8.13, 8.27-8.28, 9.2-9.8, 9.20-9.22, 9.25-9.26, 9.32-9.33, 10.8, 11.2, 12.22-12.23, 12.40, 14.13-14.22, 14.33, 15.21-15.28, 15.31, 16.15, 16.17, 17.2, 17.15, 17.17, 17.19-17.20, 21.21, 26.42, 27.51-27.52, 27.54 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dionysos,miracles • Jesus, work/acts/miracles of • Jesus’ miracles, Celsus’ view of • Jesus’ miracles, other healings • Jesus’ miracles, paralytic healed at Pool of Bethesda • Jesus’ miracles, signs • Miracle • Miracles • Miracles, Reluctance to perform • Miracles, Witnesses • Miracles, secret • Miracles/miraculous/miracle-workers • Miraculous • Miraculous conception • conversion, accounts of miracles as impetus for • healing, miraculous, • miracle • miracles • miracles, • miracles, Christian • miracles, angelic vs demonic • speech miracles • thought, Miracle worker • touch miracles
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 232; Allison (2018), 4 Baruch, 245, 269, 278, 344; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 252; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 518; Bernabe et al. (2013), Redefining Dionysos, 476; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 681, 688, 697, 698, 699, 700, 701, 707; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 78, 151, 156, 166, 168, 173, 174, 175, 176, 177; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 269; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 134, 166; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 180; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 111, 151, 154, 155, 156, 159, 164, 168, 173; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 302; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 97, 134, 135, 136; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 54, 123, 127, 185; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 140, 144
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2.15 ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου .
4.9 καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι.
7.21 Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς.
8.5 Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 8.6 καὶ λέγων Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος. 8.7 λέγει αὐτῷ Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. 8.8 ἀποκριθεὶς δὲ ὁ ἑκατόνταρχος ἔφη Κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς· ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου· 8.9 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 8.10 ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν Ἀμὴν λέγω ὑμῖν, παρʼ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον. 8.11 λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· 8.12 οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 8.13 καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῃ Ὕπαγε, ὡς ἐπίστευσας γενηθήτω σοι· καὶ ἰάθη ὁ παῖς ἐν τῇ ὥρᾳ ἐκείνῃ.
8.27 Οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν; 8.28 Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης.
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.
9.20 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.
9.25 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.
9.32 Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον· 9.33 καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ.
10.8 ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε.
11.2 Ὁ δὲ Ἰωάνης ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ ἔργα τοῦ χριστοῦ πέμψας διὰ τῶν μαθητῶν αὐτοῦ
12.22 Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 12.23 Καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυείδ;
12.40 ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας.
14.13 Ἀκούσας δὲ ὁ Ἰησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον κατʼ ἰδίαν· καὶ ἀκούσαντες οἱ ὄχλοι ἠκολούθησαν αὐτῷ πεζῇ ἀπὸ τῶν πόλεων. 14.14 Καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπʼ αὐτοῖς καὶ ἐθεράπευσεν τοὺς ἀρρώστους αὐτῶν. 14.15 Ὀψίας δὲ γενομένης προσῆλθαν αὐτῷ οἱ μαθηταὶ λέγοντες Ἔρημός ἐστιν ὁ τόπος καὶ ἡ ὥρα ἤδη παρῆλθεν· ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας ἀγοράσωσιν ἑαυτοῖς βρώματα. 14.16 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐ χρείαν ἔχουσιν ἀπελθεῖν· δότε αὐτοῖς ὑμεῖς φαγεῖν. 14.17 οἱ δὲ λέγουσιν αὐτῷ Οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας. 14.18 ὁ δὲ εἶπεν Φέρετέ μοι ὧδε αὐτούς. 14.19 καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις. 14.20 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων δώδεκα κοφίνους πλήρεις. 14.21 οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων. 14.22 Καὶ εὐθέως ἠνάγκασεν τοὺς μαθητὰς ἐμβῆναι εἰς πλοῖον καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ ἀπολύσῃ τοὺς ὄχλους.
14.33 οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες Ἀληθῶς θεοῦ υἱὸς εἶ.
15.21 Καὶ ἐξελθὼν ἐκεῖθεν ὁ Ἰησοῦς ἀνεχώρησεν εἰς τὰ μέρη Τύρου καὶ Σιδῶνος. 15.22 Καὶ ἰδοὺ γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἔκραζεν λέγουσα Ἐλέησόν με, κύριε υἱὸς Δαυείδ· ἡ θυγάτηρ μου κακῶς δαιμονίζεται. ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. 15.23 καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν λέγοντες Ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν. 15.24 ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 15.25 ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῷ λέγουσα Κύριε, βοήθει μοι. 15.26 ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἔστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ βαλεῖν τοῖς κυναρίοις. 15.27 ἡ δὲ εἶπεν Ναί, κύριε, καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν. 15.28 τότε ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῇ Ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης.
15.31 ὥστε τὸν ὄχλον θαυμάσαι βλέποντας κωφοὺς λαλοῦντας καὶ χωλοὺς περιπατοῦντας καὶ τυφλοὺς βλέποντας· καὶ ἐδόξασαν τὸν θεὸν Ἰσραήλ.
16.15 λέγει αὐτοῖς Ὑμεῖς δὲ τίνα με λέγετε εἶναι;
16.17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς·
17.2 καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς.
17.15 Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ·
17.17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθʼ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε.
17.19 Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατʼ ἰδίαν εἶπαν Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό;
17.20 ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν.
21.21 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται·
26.42 πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο λέγων Πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου.
27.51 Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπʼ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, 27.52 καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν,
27.54 Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετʼ αὐτοῦ τηροῦντες τὸν Ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ γινόμενα ἐφοβήθησαν σφόδρα, λέγοντες Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος.'' None | sup>
2.15 and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son."
4.9 He said to him, "I will give you all of these things, if you will fall down and worship me."' "
7.21 Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. " 8.5 When he came into Capernaum, a centurion came to him, asking him, 8.6 and saying, "Lord, my servant lies in the house paralyzed, grievously tormented." 8.7 Jesus said to him, "I will come and heal him." 8.8 The centurion answered, "Lord, I\'m not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9 For I am also a man under authority, having under myself soldiers. I tell this one, \'Go,\' and he goes; and to another, \'Come,\' and he comes; and to my servant, \'Do this,\' and he does it." 8.10 When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven\'t found so great a faith, not even in Israel. 8.11 I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, 8.12 but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth." 8.13 Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour.
8.27 The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him?" 8.28 When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way.
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.
9.20 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.
9.25 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.
9.32 As they went out, behold, a mute man who was demon possessed was brought to him. 9.33 When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel!"
10.8 Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give.
11.2 Now when John heard in the prison the works of Christ, he sent two of his disciples
12.22 Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23 All the multitudes were amazed, and said, "Can this be the son of David?"
12.40 For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth.
14.13 Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14 Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15 When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food." 14.16 But Jesus said to them, "They don\'t need to go away. You give them something to eat." 14.17 They told him, "We only have here five loaves and two fish." 14.18 He said, "Bring them here to me." 14.19 He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20 They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21 Those who ate were about five thousand men, besides women and children. 14.22 Immediately Jesus made the disciples get into the boat, and to go ahead of him to the other side, while he sent the multitudes away.
14.33 Those who were in the boat came and worshiped him, saying, "You are truly the Son of God!"
15.21 Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22 Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized!" 15.23 But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us." 15.24 But he answered, "I wasn\'t sent to anyone but the lost sheep of the house of Israel." 15.25 But she came and worshiped him, saying, "Lord, help me." 15.26 But he answered, "It is not appropriate to take the children\'s bread and throw it to the dogs." 15.27 But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters\' table." 15.28 Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour.
15.31 so that the multitude wondered when they saw the mute speaking, injured whole, lame walking, and blind seeing -- and they glorified the God of Israel.
16.15 He said to them, "But who do you say that I am?"
16.17 Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
17.2 He was transfigured before them. His face shone like the sun, and his garments became as white as the light.
17.15 "Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water.
17.17 Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me."
17.19 Then the disciples came to Jesus privately, and said, "Why weren\'t we able to cast it out?"
17.20 He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, \'Move from here to there,\' and it will move; and nothing will be impossible for you.
21.21 Jesus answered them, "Most assuredly I tell you, if you have faith, and don\'t doubt, you will not only do what is done to the fig tree, but even if you told this mountain, \'Be taken up and cast into the sea,\' it would be done.
26.42 Again, a second time he went away, and prayed, saying, "My Father, if this cup can\'t pass away from me unless I drink it, your desire be done."
27.51 Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. 27.52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised;
27.54 Now the centurion, and those who were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, "Truly this was the Son of God."'' None |
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44. Suetonius, Vespasianus, 7.2-7.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Epidauros Miracle Inscriptions, testimonies about fertility cures • Epidauros Miracle Inscriptions, testimonies with healing by touch • miracle cures
Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 93; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 221
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7.2 Vespasian as yet lacked prestige and a certain divinity, so to speak, since he was an unexpected and still new-made emperor; but these also were given him. A\xa0man of the people who was blind, and another who was lame, came to him together as he sat on the tribunal, begging for the help for their disorders which Serapis had promised in a dream; for the god declared that Vespasian would restore the eyes, if he would spit upon them, and give strength to the leg, if he would deign to touch it with his heel. 7.3 \xa0Though he had hardly any faith that this could possibly succeed, and therefore shrank even from making the attempt, he was at last prevailed upon by his friends and tried both things in public before a large crowd; and with success. At this same time, by the direction of certain soothsayers, some vases of antique workmanship were dug up in a consecrated spot at Tegea in Arcadia and on them was an image very like Vespasian.'' None |
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45. Tacitus, Histories, 4.81 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Epidauros Miracle Inscriptions, testimonies about fertility cures • Epidauros Miracle Inscriptions, testimonies with healing by touch • miracle • miracles, • touch miracles
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 208; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 175; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 221
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4.81 \xa0During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward."" None |
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46. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Epidaurian miracle inscriptions • Miracle • miracle
Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 331; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 84; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 130
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47. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracle • Miracles • Miracles, Witnesses • Miracles, secret • Miracles/miraculous/miracle-workers • miracles
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 684; Levison (2009), Filled with the Spirit, 280; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 153; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
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48. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • miracle • statuary, miraculous properties of • touch miracles
Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 175; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 174
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49. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Jesus, work/acts/miracles of • Miracle
Found in books: Allison (2018), 4 Baruch, 278; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 58
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50. Anon., The Acts of John, 38-41 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Christ/Jesus, and Cynics, name and magic/miracles • Miracle
Found in books: Allison (2018), 4 Baruch, 269; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 184
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38 After two days, then, was the birthday of the idol temple. John therefore, when all were clad in white, alone put on black raiment and went up into the temple. And they took him and essayed to kill him. But John said: Ye are mad to set upon me, a man that is the servant of the only God. And he gat him up upon an high pedestal and said unto them:'39 Ye run hazard, men of Ephesus, of being like in character to the sea: every river that floweth in and every spring that runneth down, and the rains, and waves that press upon each other, and torrents full of rocks are made salt together by the bitter telementt (MS. promise!) that is therein. So ye also remaining unchanged unto this day toward true godliness are become corrupted by your ancient rites of worship. How many wonders and healings of diseases have ye seen wrought through me? And yet are ye blinded in your hearts and cannot recover sight. What is it, then, O men of Ephesus? I have adventured now and come up even into this your idol temple. I will convict you of being most godless, and dead from the understanding of mankind. Behold, I stand here: ye all say that ye have a goddess, even Artemis: pray then unto her that I alone may die; or else I only, if ye are not able to do this, will call upon mine own god, and for your unbelief I will cause every one of you to die. 40 But they who had beforetime made trial of him and had seen dead men raised up, cried out: Slay us not so, we beseech thee, John. We know that thou canst do it. And John said to them: If then ye desire not to die, let that which ye worship be confounded, and wherefore it is confounded, that ye also may depart from your ancient error. For now is it time that either ye be converted by my God, or I myself die by your goddess; for I will pray in your presence and entreat my God that mercy be shown unto you. 41 And having so said he prayed thus: O God that art God above all that are called gods, that until this day hast been set at nought in the city of the Ephesians; that didst put into my mind to come into this place, whereof I never thought; that dost convict every manner of worship by turning men unto thee; at whose name every idol fleeth and every evil spirit and every unclean power; now also by the flight of the evil spirit here at thy name, even of him that deceiveth this great multitude, show thou thy mercy in this place, for they have been made to err. ' None |
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51. Anon., Marytrdom of Polycarp, 15.1 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • miracle
Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 179; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 61
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15.1 1 Now when he had uttered his Amen and finished his prayer, the men in charge of the fire lit it, and a great flame blazed up and we, to whom it was given to see, saw a marvel. And we have been preserved to report to others what befell. '' None |
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52. Anon., Acts of John, 38-41 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Christ/Jesus, and Cynics, name and magic/miracles • Miracle
Found in books: Allison (2018), 4 Baruch, 269; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 184
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38 After two days, then, was the birthday of the idol temple. John therefore, when all were clad in white, alone put on black raiment and went up into the temple. And they took him and essayed to kill him. But John said: Ye are mad to set upon me, a man that is the servant of the only God. And he gat him up upon an high pedestal and said unto them:'39 Ye run hazard, men of Ephesus, of being like in character to the sea: every river that floweth in and every spring that runneth down, and the rains, and waves that press upon each other, and torrents full of rocks are made salt together by the bitter telementt (MS. promise!) that is therein. So ye also remaining unchanged unto this day toward true godliness are become corrupted by your ancient rites of worship. How many wonders and healings of diseases have ye seen wrought through me? And yet are ye blinded in your hearts and cannot recover sight. What is it, then, O men of Ephesus? I have adventured now and come up even into this your idol temple. I will convict you of being most godless, and dead from the understanding of mankind. Behold, I stand here: ye all say that ye have a goddess, even Artemis: pray then unto her that I alone may die; or else I only, if ye are not able to do this, will call upon mine own god, and for your unbelief I will cause every one of you to die. 40 But they who had beforetime made trial of him and had seen dead men raised up, cried out: Slay us not so, we beseech thee, John. We know that thou canst do it. And John said to them: If then ye desire not to die, let that which ye worship be confounded, and wherefore it is confounded, that ye also may depart from your ancient error. For now is it time that either ye be converted by my God, or I myself die by your goddess; for I will pray in your presence and entreat my God that mercy be shown unto you. 41 And having so said he prayed thus: O God that art God above all that are called gods, that until this day hast been set at nought in the city of the Ephesians; that didst put into my mind to come into this place, whereof I never thought; that dost convict every manner of worship by turning men unto thee; at whose name every idol fleeth and every evil spirit and every unclean power; now also by the flight of the evil spirit here at thy name, even of him that deceiveth this great multitude, show thou thy mercy in this place, for they have been made to err. ' None |
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53. Justin, Dialogue With Trypho, 85.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Jewish elite rhetoric, miracles, legitimacy of • Miracles • Miracles, Reluctance to perform • Miracles, secret • miracle
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 697; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 15; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 184, 198
| sup>69 The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius Justin: Be well assured, then, Trypho, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by Jupiter's intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that the devil has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, 'strong as a giant to run his race,' has been in like manner imitated? And when he the devil brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, 'having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, how even to them Scripture prophesied that they would renounce these vanities, and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, you careless hands and enfeebled knees. Be comforted, you faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall rise up in the thirsty land. Isaiah 35:1-7 The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were destined to believe in Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief."
85.3 He proves that Christ is the Lord of Hosts from Psalm 24, and from his authority over demons Justin: Moreover, some of you venture to expound the prophecy which runs, 'Lift up your gates, you rulers; and be lifted up, you everlasting doors, that the King of glory may enter,' as if it referred likewise to Hezekiah, and others of you expound it of Solomon; but neither to the latter nor to the former, nor, in short, to any of your kings, can it be proved to have reference, but to this our Christ alone, who appeared without comeliness, and inglorious, as Isaiah and David and all the Scriptures said; who is the Lord of hosts, by the will of the Father who conferred on Him the dignity; who also rose from the dead, and ascended to heaven, as the Psalm and the other Scriptures manifested when they announced Him to be Lord of hosts; and of this you may, if you will, easily be persuaded by the occurrences which take place before your eyes. For every demon, when exorcised in the name of this very Son of God— who is the First-born of every creature, who became man by the Virgin, who suffered, and was crucified under Pontius Pilate by your nation, who died, who rose from the dead, and ascended into heaven — is overcome and subdued. But though you exorcise any demon in the name of any of those who were among you— either kings, or righteous men, or prophets, or patriarchs — it will not be subject to you. But if any of you exorcise it in the name of the God of Abraham, and the God of Isaac, and the God of Jacob, it will perhaps be subject to you. Now assuredly your exorcists, I have said, make use of craft when they exorcise, even as the Gentiles do, and employ fumigations and incantations. But that they are angels and powers whom the word of prophecy by David commands to lift up the gates, that He who rose from the dead, Jesus Christ, the Lord of hosts, according to the will of the Father, might enter, the word of David has likewise showed; which I shall again recall to your attention for the sake of those who were not with us yesterday, for whose benefit, moreover, I sum up many things I said yesterday. And now, if I say this to you, although I have repeated it many times, I know that it is not absurd so to do. For it is a ridiculous thing to see the sun, and the moon, and the other stars, continually keeping the same course, and bringing round the different seasons; and to see the computer who may be asked how many are twice two, because he has frequently said that they are four, not ceasing to say again that they are four; and equally so other things, which are confidently admitted, to be continually mentioned and admitted in like manner; yet that he who founds his discourse on the prophetic Scriptures should leave them and abstain from constantly referring to the same Scriptures, because it is thought he can bring forth something better than Scripture. The passage, then, by which I proved that God reveals that there are both angels and hosts in heaven is this: 'Praise the Lord from the heavens: praise Him in the highest. Praise Him, all His angels: praise Him, all His hosts.' Mnaseas (one of those who had come with them on the second day): We are greatly pleased that you undertake to repeat the same things on our account. Justin: Listen, my friends, to the Scripture which induces me to act thus. Jesus commanded us to love even our enemies, as was predicted by Isaiah in many passages, in which also is contained the mystery of our own regeneration, as well, in fact, as the regeneration of all who expect that Christ will appear in Jerusalem, and by their works endeavour earnestly to please Him. These are the words spoken by Isaiah: 'Hear the word of the Lord, you that tremble at His word. Say, our brethren, to them that hate you and detest you, that the name of the Lord has been glorified. He has appeared to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord who renders recompense to the proud. Before she that travailed brought forth, and before the pains of labour came, she brought forth a male child. Who has heard such a thing? And who has seen such a thing? Has the earth brought forth in one day? And has she produced a nation at once? For Zion has travailed and borne her children. But I have given such an expectation even to her that does not bring forth, said the Lord. Behold, I have made her that begets, and her that is barren, says the Lord. Rejoice, O Jerusalem, and hold a joyous assembly, all you that love her. Be glad, all you that mourn for her, that you may nurse and be filled with the breast of her consolation, that having suck you may be delighted with the entrance of His glory.' Isaiah 66:5-11" "" None |
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54. Lucian, The Passing of Peregrinus, 27-30, 40 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Miracles • miracle • miracles
Found in books: Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 234; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 186; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 76
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27 'Not even “Proteus” will serve now, they were saying: he has changed his name to Phoenix; that Indian bird being credited with bringing a prolonged existence to an end upon a pyre. He tells strange tales too, and quotes oracles– guaranteed old–to the effect that he is to be a guardian spirit of the night."28 Evidently he has conceived a fancy for an altar, and looks to have his statue set up, all of gold. And upon my word it is as likely as not that among the simple vulgar will be found some to declare that Proteus has cured them of the ague, and that in the darkness they have met with the “guardian spirit of the night.” And as the ancient Proteus, the son of Zeus, the great original, had the gift of prophecy, I suppose these precious disciples of the modern one will be for getting up an oracle and a shrine upon the scene of cremation. Mark my words: we shall find we have got Protean priests of the scourge; priests of the branding iron; priests of some strange thing or other; or–who knows?–nocturnal rites in his honour, with a torchlight procession about the pyre.' "29 I heard but now, from a friend, of Theagenes's producing a prophecy of the Sibyl on this subject: he quoted the very words:What time the noblest of the Cynic hostWithin the Thunderer's court shall light a fire,And leap into its midst, and thence ascendTo great Olympus–then shall all mankind,Who eat the furrow's fruit, give honour dueTo the Night wanderer. His seat shall beHard by Hephaestus and lord Heracles." "30 That 's the oracle that Theagenes says he heard from the Sibyl. Now I'll give him one of Bacis's on the same subject. Bacis speaks very much to the point as follows:What time the Cynic many named shall leap,Stirred in his heart with mad desire for fame,Into hot fire–then shall the Fox dogs all,His followers, go hence as went the Wolf.And him that shuns Hephaestus' fiery mightTh’ Achaeans all shall straightway slay with stones;Lest, cool in courage, he essay warm words,Stuffing with gold of usury his scrip;For in fair Patrae he hath thrice five talents. What say you, friends? Can Bacis turn an oracle too, as well as the Sibyl? Apparently it is time for the esteemed followers of Proteus to select their spots for “evaporation,” as they call burning.'" 40 On getting back to Olympia, I stopped to listen to an old man who was giving an account of these proceedings; a credible witness, if ever there was one, to judge by his long beard and dignified appearance in general. He told us, among other things, that only a short time before, just after the cremation, Proteus had appeared to him in white raiment; and that he had now left him walking with serene countece in the Colonnade of Echoes, crowned with olive; and on the top of all this he brought in the vulture, solemnly swore that he had seen it himself flying away from the pyre,–my own vulture, which I had but just let fly, as a satire on crass stupidity!' "' None |
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55. Pausanias, Description of Greece, 2.27.1-2.27.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Epidauros Miracle Inscriptions, date • Epidauros Miracle Inscriptions, display • Epidauros Miracle Inscriptions, reference to Apollo Maleatas • Epidauros Miracle Inscriptions, seen by Pausanias • Epidauros Miracle Inscriptions, sources and composition • Epidauros Miracle Inscriptions, testimonies echoed in literary sources • Epidauros Miracle Inscriptions, testimonies with cautionary tales • miracle • miracle, punitive
Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 117; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 172; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 410
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2.27.1 τὸ δὲ ἱερὸν ἄλσος τοῦ Ἀσκληπιοῦ περιέχουσιν ὅροι πανταχόθεν· οὐδὲ ἀποθνήσκουσιν ἄνθρωποι οὐδὲ τίκτουσιν αἱ γυναῖκές σφισιν ἐντὸς τοῦ περιβόλου, καθὰ καὶ ἐπὶ Δήλῳ τῇ νήσῳ τὸν αὐτὸν νόμον. τὰ δὲ θυόμενα, ἤν τέ τις Ἐπιδαυρίων αὐτῶν ἤν τε ξένος ὁ θύων ᾖ, καταναλίσκουσιν ἐντὸς τῶν ὅρων· τὸ δὲ αὐτὸ γινόμενον οἶδα καὶ ἐν Τιτάνῃ. 2.27.2 τοῦ δὲ Ἀσκληπιοῦ τὸ ἄγαλμα μεγέθει μὲν τοῦ Ἀθήνῃσιν Ὀλυμπίου Διὸς ἥμισυ ἀποδεῖ, πεποίηται δὲ ἐλέφαντος καὶ χρυσοῦ· μηνύει δὲ ἐπίγραμμα τὸν εἰργασμένον εἶναι Θρασυμήδην Ἀριγνώτου Πάριον. κάθηται δὲ ἐπὶ θρόνου βακτηρίαν κρατῶν, τὴν δὲ ἑτέραν τῶν χειρῶν ὑπὲρ κεφαλῆς ἔχει τοῦ δράκοντος, καί οἱ καὶ κύων παρακατακείμενος πεποίηται. τῷ θρόνῳ δὲ ἡρώων ἐπειργασμένα Ἀργείων ἐστὶν ἔργα, Βελλεροφόντου τὸ ἐς τὴν Χίμαιραν καὶ Περσεὺς ἀφελὼν τὴν Μεδούσης κεφαλήν. τοῦ ναοῦ δέ ἐστι πέραν ἔνθα οἱ ἱκέται τοῦ θεοῦ καθεύδουσιν. 2.27.3 οἴκημα δὲ περιφερὲς λίθου λευκοῦ καλούμενον Θόλος ᾠκοδόμηται πλησίον, θέας ἄξιον· ἐν δὲ αὐτῷ Παυσίου γράψαντος βέλη μὲν καὶ τόξον ἐστὶν ἀφεικὼς Ἔρως, λύραν δὲ ἀντʼ αὐτῶν ἀράμενος φέρει. γέγραπται δὲ ἐνταῦθα καὶ Μέθη, Παυσίου καὶ τοῦτο ἔργον, ἐξ ὑαλίνης φιάλης πίνουσα· ἴδοις δὲ κἂν ἐν τῇ γραφῇ φιάλην τε ὑάλου καὶ διʼ αὐτῆς γυναικὸς πρόσωπον. στῆλαι δὲ εἱστήκεσαν ἐντὸς τοῦ περιβόλου τὸ μὲν ἀρχαῖον καὶ πλέονες, ἐπʼ ἐμοῦ δὲ ἓξ λοιπαί· ταύταις ἐγγεγραμμένα καὶ ἀνδρῶν καὶ γυναικῶν ἐστιν ὀνόματα ἀκεσθέντων ὑπὸ τοῦ Ἀσκληπιοῦ, προσέτι δὲ καὶ νόσημα ὅ τι ἕκαστος ἐνόσησε καὶ ὅπως ἰάθη·'' None | sup>
2.27.1 The sacred grove of Asclepius is surrounded on all sides by boundary marks. No death or birth takes place within the enclosure the same custom prevails also in the island of Delos . All the offerings, whether the offerer be one of the Epidaurians themselves or a stranger, are entirely consumed within the bounds. At Titane too, I know, there is the same rule. 2.27.2 The image of Asclepius is, in size, half as big as the Olympian Zeus at Athens, and is made of ivory and gold. An inscription tells us that the artist was Thrasymedes, a Parian, son of Arignotus. The god is sitting on a seat grasping a staff; the other hand he is holding above the head of the serpent; there is also a figure of a dog lying by his side. On the seat are wrought in relief the exploits of Argive heroes, that of Bellerophontes against the Chimaera, and Perseus, who has cut off the head of Medusa. Over against the temple is the place where the suppliants of the god sleep.' "2.27.3 Near has been built a circular building of white marble, called Tholos (Round House), which is worth seeing. In it is a picture by Pausias 1. A famous painter of Sicyon . representing Love, who has cast aside his bow and arrows, and is carrying instead of them a lyre that he has taken up. Here there is also another work of Pausias, Drunkenness drinking out of a crystal cup. You can see even in the painting a crystal cup and a woman's face through it. Within the enclosure stood slabs; in my time six remained, but of old there were more. On them are inscribed the names of both the men and the women who have been healed by Asclepius, the disease also from which each suffered, and the means of cure. The dialect is Doric."' None |
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56. Philostratus The Athenian, Life of Apollonius, 3.38, 4.20-4.21, 4.45, 7.38 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Dionysos,miracles • Jesus, work/acts/miracles of • Miracles • Miracles, Reluctance to perform • Miracles, secret • healing, miraculous, • miracle • miracle-worker?), • miracles • miracles,
Found in books: Bernabe et al. (2013), Redefining Dionysos, 175; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 682; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 214, 336, 339; Huttner (2013), Early Christianity in the Lycus Valley, 208; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 15; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 197, 198, 199, 200, 201; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 67
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3.38 μεταξὺ δὲ τῶν λόγων τούτων ἐφίσταται τοῖς σοφοῖς ὁ ἄγγελος ̓Ινδοὺς ἄγων σωτηρίας δεομένους. καὶ παρῆγε γύναιον ἱκετεῦον ὑπὲρ παιδός, ὃν ἔφασκε μὲν ἑκκαίδεκα ἔτη γεγονέναι, δαιμονᾶν δὲ δύο ἔτη, τὸ δὲ ἦθος τοῦ δαίμονος εἴρωνα εἶναι καὶ ψεύστην. ἐρομένου δέ τινος τῶν σοφῶν, ὁπόθεν λέγοι ταῦτα, “τοῦ παιδὸς τούτου” ἔφη “τὴν ὄψιν εὐπρεπεστέρου ὄντος ὁ δαίμων ἐρᾷ καὶ οὐ ξυγχωρεῖ αὐτῷ νοῦν ἔχειν, οὐδὲ ἐς διδασκάλου βαδίσαι ἐᾷ ἢ τοξότου, οὐδὲ οἴκοι εἶναι, ἀλλ' ἐς τὰ ἔρημα τῶν χωρίων ἐκτρέπει, καὶ οὐδὲ τὴν φωνὴν ὁ παῖς τὴν ἑαυτοῦ ἔχει, ἀλλὰ βαρὺ φθέγγεται καὶ κοῖλον, ὥσπερ οἱ ἄνδρες, βλέπει δὲ ἑτέροις ὀφθαλμοῖς μᾶλλον ἢ τοῖς ἑαυτοῦ. κἀγὼ μὲν ἐπὶ τούτοις κλάω τε καὶ ἐμαυτὴν δρύπτω καὶ νουθετῶ τὸν υἱόν, ὁπόσα εἰκός, ὁ δὲ οὐκ οἶδέ με. διανοουμένης δέ μου τὴν ἐνταῦθα ὁδόν, τουτὶ δὲ πέρυσι διενοήθην, ἐξηγόρευσεν ὁ δαίμων ἑαυτὸν ὑποκριτῇ χρώμενος τῷ παιδί, καὶ δῆτα ἔλεγεν εἶναι μὲν εἴδωλον ἀνδρός, ὃς πολέμῳ ποτὲ ἀπέθανεν, ἀποθανεῖν δὲ ἐρῶν τῆς ἑαυτοῦ γυναικός, ἐπεὶ δὲ ἡ γυνὴ περὶ τὴν εὐνὴν ὕβρισε τριταίου κειμένου γαμηθεῖσα ἑτέρῳ, μισῆσαι μὲν ἐκ τούτου τὸ γυναικῶν ἐρᾶν, μεταρρυῆναι δὲ ἐς τὸν παῖδα τοῦτον. ὑπισχνεῖτο δέ, εἰ μὴ διαβάλλοιμι αὐτὸν πρὸς ὑμᾶς, δώσειν τῷ παιδὶ πολλὰ ἐσθλὰ καὶ ἀγαθά. ἐγὼ μὲν δὴ ἔπαθόν τι πρὸς ταῦτα, ὁ δὲ διάγει με πολὺν ἤδη χρόνον καὶ τὸν ἐμὸν οἶκον ἔχει μόνος οὐδὲν μέτριον οὐδὲ ἀληθὲς φρονῶν.” ἤρετο οὖν ὁ σοφὸς πάλιν, εἰ πλησίον εἴη ὁ παῖς, ἡ δὲ οὐκ ἔφη, πολλὰ μὲν γὰρ ὑπὲρ τοῦ ἀφικέσθαι αὐτὸν πρᾶξαι “ὁ δ' ἀπειλεῖ κρημνοὺς καὶ βάραθρα καὶ ἀποκτενεῖν μοι τὸν υἱόν, εἰ δικαζοίμην αὐτῷ δεῦρο.” “θάρσει,” ἔφη ὁ σοφός “οὐ γὰρ ἀποκτενεῖ αὐτὸν ἀναγνοὺς ταῦτα” καί τινα ἐπιστολὴν ἀνασπάσας τοῦ κόλπου ἔδωκε τῇ γυναικί, ἐπέσταλτο δὲ ἄρα ἡ ἐπιστολὴ πρὸς τὸ εἴδωλον ξὺν ἀπειλῇ καὶ ἐκπλήξει." "4.21 ἐπιπλῆξαι δὲ λέγεται περὶ Διονυσίων ̓Αθηναίοις, ἃ ποιεῖταί σφισιν ἐν ὥρᾳ τοῦ ἀνθεστηριῶνος: ὁ μὲν γὰρ μονῳδίας ἀκροασομένους καὶ μελοποιίας παραβάσεών τε καὶ ῥυθμῶν, ὁπόσοι κωμῳδίας τε καὶ τραγῳδίας εἰσίν, ἐς τὸ θέατρον ξυμφοιτᾶν ᾤετο, ἐπεὶ δὲ ἤκουσεν, ὅτι αὐλοῦ ὑποσημήναντος λυγισμοὺς ὀρχοῦνται καὶ μεταξὺ τῆς ̓Ορφέως ἐποποιίας τε καὶ θεολογίας τὰ μὲν ὡς ̔͂Ωραι, τὰ δὲ ὡς Νύμφαι, τὰ δὲ ὡς Βάκχαι πράττουσιν, ἐς ἐπίπληξιν τούτου κατέστη καὶ “παύσασθε” εἶπεν “ἐξορχούμενοι τοὺς Σαλαμινίους καὶ πολλοὺς ἑτέρους κειμένους ἀγαθοὺς ἄνδρας, εἰ μὲν γὰρ Λακωνικὴ ταῦτα ὄρχησις, εὖγε οἱ στρατιῶται, γυμνάζεσθε γὰρ πολέμῳ καὶ ξυνορχήσομαι, εἰ δὲ ἁπαλὴ καὶ ἐς τὸ θῆλυ σπεύδουσα, τί φῶ περὶ τῶν τροπαίων; οὐ γὰρ κατὰ Μήδων ταῦτα ἢ Περσῶν, καθ' ὑμῶν δὲ ἑστήξει, τῶν ἀναθέντων αὐτὰ εἰ λίποισθε. κροκωτοὶ δὲ ὑμῖν καὶ ἁλουργία καὶ κοκκοβαφία τοιαύτη πόθεν; οὐδὲ γὰρ αἱ ̓Αχαρναί γε ὧδε ἐστέλλοντο, οὐδὲ ὁ Κολωνὸς ὧδε ἵππευε. καὶ τί λέγω ταῦτα; γυνὴ ναύαρχος ἐκ Καρίας ἐφ' ὑμᾶς ἔπλευσε μετὰ Ξέρξου, καὶ ἦν αὐτῇ γυναικεῖον οὐδέν, ἀλλ' ἀνδρὸς στολὴ καὶ ὅπλα, ὑμεῖς δὲ ἁβρότεροι τῶν Ξέρξου γυναικῶν ἐφ' ἑαυτοὺς στέλλεσθε οἱ γέροντες οἱ νέοι τὸ ἐφηβικόν, οἳ πάλαι μὲν ὤμνυσαν ἐς ̓Αγραύλου φοιτῶντες ὑπὲρ τῆς πατρίδος ἀποθανεῖσθαι καὶ ὅπλα θήσεσθαι, νῦν δὲ ἴσως ὀμοῦνται ὑπὲρ τῆς πατρίδος βακχεύσειν καὶ θύρσον λήψεσθαι κόρυν μὲν οὐδεμίαν φέρον, γυναικομίμῳ δὲ μορφώματι, κατὰ τὸν Εὐριπίδην, αἰσχρῶς διαπρέπον. ἀκούω δὲ ὑμᾶς καὶ ἀνέμους γίγνεσθαι καὶ λῄδια ἀνασείειν λέγεσθε ἔπιπλα μετεώρως αὐτὰ κολποῦντες. ἔδει δὲ ἀλλὰ τούτους γε αἰδεῖσθαι, ξυμμάχους ὄντας καὶ πνεύσαντας ὑπὲρ ὑμῶν μέγα, μηδὲ τὸν Βορέαν κηδεστήν γε ὄντα καὶ παρὰ πάντας τοὺς ἀνέμους ἄρσενα ποιεῖσθαι θῆλυν, οὐδὲ γὰρ τῆς ̓Ωρειθυίας ἐραστὴς ἄν ποτε ὁ Βορέας ἐγένετο, εἰ κἀκείνην ὀρχουμένην εἶδε.”" "
4.45 κἀκεῖνο ̓Απολλωνίου θαῦμα: κόρη ἐν ὥρᾳ γάμου τεθνάναι ἐδόκει καὶ ὁ νυμφίος ἠκολούθει τῇ κλίνῃ βοῶν ὁπόσα ἐπ' ἀτελεῖ γάμῳ, ξυνωλοφύρετο δὲ καὶ ἡ ̔Ρώμη, καὶ γὰρ ἐτύγχανεν οἰκίας ἡ κόρη τελούσης ἐς ὑπάτους. παρατυχὼν οὖν ὁ ̓Απολλώνιος τῷ πάθει “κατάθεσθε” ἔφη “τὴν κλίνην, ἐγὼ γὰρ ὑμᾶς τῶν ἐπὶ τῇ κόρῃ δακρύων παύσω.” καὶ ἅμα ἤρετο, ὅ τι ὄνομα αὐτῇ εἴη. οἱ μὲν δὴ πολλοὶ ᾤοντο λόγον ἀγορεύσειν αὐτόν, οἷοι τῶν λόγων οἱ ἐπικήδειοί τε καὶ τὰς ὀλοφύρσεις ἐγείροντες, ὁ δὲ οὐδὲν ἀλλ' ἢ προσαψάμενος αὐτῆς καί τι ἀφανῶς ἐπειπὼν ἀφύπνισε τὴν κόρην τοῦ δοκοῦντος θανάτου, καὶ φωνήν τε ἡ παῖς ἀφῆκεν ἐπανῆλθέ τε ἐς τὴν οἰκίαν τοῦ πατρός, ὥσπερ ἡ ̓́Αλκηστις ὑπὸ τοῦ ̔Ηρακλέους ἀναβιωθεῖσα. δωρουμένων δὲ αὐτῷ τῶν ξυγγενῶν τῆς κόρης μυριάδας δεκαπέντε φερνὴν ἔφη ἐπιδιδόναι αὐτὰς τῇ παιδί. καὶ εἴτε σπινθῆρα τῆς ψυχῆς εὗρεν ἐν αὐτῇ, ὃς ἐλελήθει τοὺς θεραπεύοντας — λέγεται γάρ, ὡς ψεκάζοι μὲν ὁ Ζεύς, ἡ δὲ ἀτμίζοι ἀπὸ τοῦ προσώπου — εἴτ' ἀπεσβηκυῖαν τὴν ψυχὴν ἀνέθαλψέ τε καὶ ἀνέλαβεν, ἄρρητος ἡ κατάληψις τούτου γέγονεν οὐκ ἐμοὶ μόνῳ, ἀλλὰ καὶ τοῖς παρατυχοῦσιν." "
7.38 διαλέγεσθαι μὲν δὴ τὸν ̓Απολλώνιον πλείω τοιαῦτα, ἑαυτὸν δὲ ὁ Δάμις ἀπορεῖν μὲν ὑπὲρ τῶν παρόντων φησί, λύσιν δὲ αὐτῶν ὁρᾶν οὐδεμίαν, πλὴν ὅσαι παρὰ τῶν θεῶν εὐξαμένοις τισὶ κἀκ πολλῷ χαλεπωτέρων ἦλθον, ὀλίγον δὲ πρὸ μεσημβρίας “ὦ Τυανεῦ,” φάναι, σφόδρα γὰρ δὴ χαίρειν αὐτὸν τῇ προσρήσει “τί πεισόμεθα;” “ὅ γε ἐπάθομεν,” ἔφη “πέρα δ' οὐδέν, οὐδὲ ἀποκτενεῖ ἡμᾶς οὐδείς.” “καὶ τίς” εἶπεν “οὕτως ἄτρωτος; λυθήσῃ δὲ πότε;” “τὸ μὲν ἐπὶ τῷ δικάσαντι” ἔφη “τήμερον, τὸ δὲ ἐπ' ἐμοὶ ἄρτι.” καὶ εἰπὼν ταῦτα ἐξήγαγε τὸ σκέλος τοῦ δεσμοῦ καὶ πρὸς τὸν Δάμιν ἔφη “ἐπίδειξιν πεποίημαί σοι τῆς ἐλευθερίας τῆς ἐμαυτοῦ καὶ θάρρει.” τότε πρῶτον ὁ Δάμις φησὶν ἀκριβῶς ξυνεῖναι τῆς ̓Απολλωνίου φύσεως, ὅτι θεία τε εἴη καὶ κρείττων ἀνθρώπου, μὴ γὰρ θύσαντα, πῶς γὰρ ἐν δεσμωτηρίῳ; μηδ' εὐξάμενόν τι, μηδὲ εἰπόντα καταγελάσαι τοῦ δεσμοῦ καὶ ἐναρμόσαντα αὖ τὸ σκέλος τὰ τοῦ δεδεμένου πράττειν."" None | sup>
3.38 THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind.
4.20 Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius.' "4.21 And he is said to have rebuked the Athenians for their conduct of the festival of Dionysus, which they hold at the season of the month Anthesterion. For when he saw them flocking to the theater he imagined that the were going to listen to solos and compositions in the way of processional and rhythmic hymns, such as are sung in comedies and tragedies; but when he heard them dancing lascivious jigs to the rondos of a pipe, and in the midst of the sacred epic of Orpheus striking attitudes as the Hours, or as nymphs, or as bacchants, he set himself to rebuke their proceedings and said: Stop dancing away the reputations of the victors of Salamis as well as of many other good men deported this life. For if indeed this were a Lacedaemonian form of dance, I would say, “Bravo, soldiers; for you are training yourselves for war, and I will join in your dance'; but as it is a soft dance and one of effeminate tendency, what am I to say of your national trophies? Not as monuments of shame to the Medians or Persians, but to your own shame they will have been raised, should you degenerate so much from those who set them up. And what do you mean by your saffron robes and your purple and scarlet raiment? For surely the Acharnians never dressed themselves up in this way, nor ever the knights of Colonus rode in such garb. A woman commanded a ship from Caria and sailed against you with Xerxes, and about her there was nothing womanly, but she wore the garb and armor of a man; but you are softer than the women of Xerxes' day, and you are dressing yourselves up to your own despite, old and young and striplings alike, all those who of old flocked to the shrine of Agraulus in order to swear to die in battle on behalf of the fatherland. And now it seems that the same people are ready to swear to become bacchants and don the thyrsus in behalf of their country; and no one bears a helmet, but disguised as female harlequins, to use the phrase of Euripides, they shine in shame alone. Nay more, I hear that you turn yourselves into winds, and wave your skirts, and pretend that you are ships bellying their sails aloft. But surely you might at least have some respect for the winds that were your allies and once blew mightily to protect you, instead of turning Boreas who was your patron, and who of all the winds is the most masculine, into a woman; for Boreas would never have become the lover of Oreithya, if he had seen her executing, like you, a skirt dance." "
4.45 Here too is a miracle which Apollonius worked: A girl had died just in the hour of her marriage, and the bridegroom was following her bier lamenting as was natural his marriage left unfulfilled, and the whole of Rome was mourning with him, for the maiden belonged to a consular family. Apollonius then witnessing their grief, said: Put down the bier, for I will stay the tears that you are shedding for this maiden. And withal he asked what was her name. The crowd accordingly thought that he was about to deliver such an oration as is commonly delivered to grace the funeral as to stir up lamentation; but he did nothing of the kind, but merely touching her and whispering in secret some spell over her, at once woke up the maiden from her seeming death; and the girl spoke out loud, and returned to her father's house, just as Alcestis did when she was brought back to life by Heracles. And the relations of the maiden wanted to present him with the sum of 150,000 sesterces, but he said that he would freely present the money to the young lady by way of dowry. Now whether he detected some spark of life in her, which those who were nursing her had not noticed — for it is said that although it was raining at the time, a vapor went up from her face — or whether her life was really extinct, and he restored it by the warmth of his touch, is a mysterious problem which neither I myself nor those who were present could decide." 7.38 Damis says that though Apollonius uttered many more discourses of the same kind, he was himself in despair of the situation, because he saw no way out of it except such as the gods have vouchsafed to some in answer to prayer, when they were in even worse straits. But a little before midday, he tells us that he said: O man of Tyana, — for he took a special pleasure, it appears, in being called by that name, — what is to become of us? Why what has become of us already, said Apollonius, and nothing more, for no one is going to kill us. And who, said Damis, is so invulnerable as that? But will you ever be liberated? So far as it rests with the verdict of the court, said Apollonius, I shall be set at liberty this day, but so far as depend upon my own will, now and here. And with these words he took his leg out of the fetters and remarked to Damis: Here is proof positive to you of my freedom, to cheer you up. Damis says that it was then for the first time that he really and truly understood the nature of Apollonius, to wit that it was divine and superhuman, for without sacrifice — and how in prison could he have offered any? — and without a single prayer, without even a word, he quietly laughed at the fetters, and then inserted his leg in them afresh, and behaved like a prisoner once more.'' None |
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57. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Miracles • healing, miraculous, • miracle-worker?), • miracles,
Found in books: Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 214; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 189, 190
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58. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Healing, miracles of • Miracle, wondrous • miracles
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 235; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 245
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59. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Epidaurian miracle inscriptions • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Epidauros Miracle Inscriptions, testimony with servants accompanying Asklepios • miracle • miracle, healing miracle • miracle, punitive • miracles
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 194; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 224, 230; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 83; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 72, 123; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 413
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60. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Pythagoras, Pythagoreanism, ‘Rain Miracle’ • miracle / miraculous • rain / lightning miracle,
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 232, 233; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 228; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 241
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61. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Epidaurian miracle inscriptions • Epidauros Miracle Inscriptions, date • Epidauros Miracle Inscriptions, display • Epidauros Miracle Inscriptions, focus on miraculous cures • Epidauros Miracle Inscriptions, reference to Apollo Maleatas • Epidauros Miracle Inscriptions, seen by Pausanias • Epidauros Miracle Inscriptions, sources and composition • Epidauros Miracle Inscriptions, terms employed for incubation • Epidauros Miracle Inscriptions, testimonies echoed in literary sources • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Epidauros Miracle Inscriptions, testimonies with cautionary tales
Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 124, 168, 172, 229; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 79
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62. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Miracles • miracle(s)
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 206; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 178
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63. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Jesus’ miracles, Celsus’ view of • Miracles • Miracles, Reluctance to perform • Miracles, Witnesses • Miracles, secret • Pythagoras, Pythagoreanism, ‘Rain Miracle’ • healing, miraculous, • miracle • miracle / miraculous • miracles • miracles,
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 681; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 245; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 195, 196, 197; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 230; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 151; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 186; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 241; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 69
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64. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Miracle • miracle
Found in books: Allison (2018), 4 Baruch, 20; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 169, 170; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 66, 68
32b אמר ר\' אלעזר גדולה תפלה יותר ממעשים טובים שאין לך גדול במעשים טובים יותר ממשה רבינו אעפ"כ לא נענה אלא בתפלה שנאמר (דברים ג, כו) אל תוסף דבר אלי וסמיך ליה עלה ראש הפסגה:,וא"ר אלעזר גדולה תענית יותר מן הצדקה מאי טעמא זה בגופו וזה בממונו:,וא"ר אלעזר גדולה תפלה יותר מן הקרבנות שנא\' (ישעיהו א, יא) למה לי רוב זבחיכם וכתיב ובפרשכם כפיכם,א"ר יוחנן כל כהן שהרג את הנפש לא ישא את כפיו שנא\' (ישעיהו א, טו) ידיכם דמים מלאו:,וא"ר אלעזר מיום שחרב בית המקדש ננעלו שערי תפלה שנאמר (איכה ג, ח) גם כי אזעק ואשוע שתם תפלתי ואע"פ ששערי תפלה ננעלו שערי דמעה לא ננעלו שנאמר (תהלים לט, יג) שמעה תפלתי ה\' ושועתי האזינה אל דמעתי אל תחרש,רבא לא גזר תעניתא ביומא דעיבא משום שנא\' (איכה ג, מד) סכותה בענן לך מעבור תפלה:,וא"ר אלעזר מיום שחרב בית המקדש נפסקה חומת ברזל בין ישראל לאביהם שבשמים שנא\' (יחזקאל ד, ג) ואתה קח לך מחבת ברזל ונתתה אותה קיר ברזל בינך ובין העיר:,א"ר חנין א"ר חנינא כל המאריך בתפלתו אין תפלתו חוזרת ריקם מנא לן ממשה רבינו שנא\' (דברים ט, כו) ואתפלל אל ה\' וכתיב בתריה וישמע ה\' אלי גם בפעם ההיא,איני והא א"ר חייא בר אבא א"ר יוחנן כל המאריך בתפלתו ומעיין בה סוף בא לידי כאב לב שנא\' (משלי יג, יב) תוחלת ממושכה מחלה לב מאי תקנתיה יעסוק בתורה שנא\' (משלי יג, יב) ועץ חיים תאוה באה ואין עץ חיים אלא תורה שנאמר (משלי ג, יח) עץ חיים היא למחזיקים בה לא קשיא הא דמאריך ומעיין בה הא דמאריך ולא מעיין בה,א"ר חמא בר\' חנינא אם ראה אדם שהתפלל ולא נענה יחזור ויתפלל שנאמר (תהלים כז, יד) קוה אל ה\' חזק ויאמץ לבך וקוה אל ה\':,ת"ר ארבעה צריכין חזוק ואלו הן תורה ומעשים טובים תפלה ודרך ארץ,תורה ומעשים טובים מנין שנא\' (יהושע א, ז) רק חזק ואמץ מאד לשמור ולעשות ככל התורה חזק בתורה ואמץ במעשים טובים,תפלה מנין שנא\' קוה אל ה\' חזק ויאמץ לבך וקוה אל ה\',דרך ארץ מנין שנא\' (שמואל ב י, יב) חזק ונתחזק בעד עמנו וגו\':,(ישעיהו מט, יד) ותאמר ציון עזבני ה\' וה\' שכחני היינו עזובה היינו שכוחה אמר ר"ל אמרה כנסת ישראל לפני הקב"ה רבש"ע אדם נושא אשה על אשתו ראשונה זוכר מעשה הראשונה אתה עזבתני ושכחתני,אמר לה הקב"ה בתי י"ב מזלות בראתי ברקיע ועל כל מזל ומזל בראתי לו שלשים חיל ועל כל חיל וחיל בראתי לו שלשים לגיון ועל כל לגיון ולגיון בראתי לו שלשים רהטון ועל כל רהטון ורהטון בראתי לו שלשים קרטון ועל כל קרטון וקרטון בראתי לו שלשים גסטרא ועל כל גסטרא וגסטרא תליתי בו שלש מאות וששים וחמשה אלפי רבוא כוכבים כנגד ימות החמה וכולן לא בראתי אלא בשבילך ואת אמרת עזבתני ושכחתני,(ישעיהו מט, טו) התשכח אשה עולה אמר הקב"ה כלום אשכח עולות אילים ופטרי רחמים שהקרבת לפני במדבר אמרה לפניו רבש"ע הואיל ואין שכחה לפני כסא כבודך שמא לא תשכח לי מעשה העגל אמר לה (ישעיהו מט, טו) גם אלה תשכחנה,אמרה לפניו רבש"ע הואיל ויש שכחה לפני כסא כבודך שמא תשכח לי מעשה סיני אמר לה (ישעיהו מט, טו) ואנכי לא אשכחך,והיינו דא"ר אלעזר א"ר אושעיא מאי דכתיב גם אלה תשכחנה זה מעשה העגל ואנכי לא אשכחך זה מעשה סיני:,חסידים הראשונים היו שוהין שעה אחת:,מנא הני מילי א"ר יהושע ב"ל אמר קרא (תהלים פד, ה) אשרי יושבי ביתך,ואמר ר\' יהושע ב"ל המתפלל צריך לשהות שעה אחת אחר תפלתו שנא\' (תהלים קמ, יד) אך צדיקים יודו לשמך ישבו ישרים את פניך,תניא נמי הכי המתפלל צריך שישהא שעה אחת קודם תפלתו ושעה אחת אחר תפלתו קודם תפלתו מנין שנא\' אשרי יושבי ביתך לאחר תפלתו מנין דכתיב אך צדיקים יודו לשמך ישבו ישרים את פניך,תנו רבנן חסידים הראשונים היו שוהין שעה אחת ומתפללין שעה אחת וחוזרין ושוהין שעה אחת וכי מאחר ששוהין תשע שעות ביום בתפלה תורתן היאך משתמרת ומלאכתן היאך נעשית,אלא מתוך שחסידים הם תורתם משתמרת ומלאכתן מתברכת:,אפילו המלך שואל בשלומו לא ישיבנו:,אמר רב יוסף לא שנו אלא למלכי ישראל אבל למלכי עכו"ם פוסק,מיתיבי המתפלל וראה אנס בא כנגדו ראה קרון בא כנגדו לא יהא מפסיק אלא מקצר ועולה,לא קשיא הא דאפשר לקצר (יקצר ואם לאו פוסק),ת"ר מעשה בחסיד אחד שהיה מתפלל בדרך בא שר אחד ונתן לו שלום ולא החזיר לו שלום המתין לו עד שסיים תפלתו לאחר שסיים תפלתו א"ל ריקא והלא כתוב בתורתכם (דברים ד, ט) רק השמר לך ושמור נפשך וכתיב (דברים ד, טו) ונשמרתם מאד לנפשותיכם כשנתתי לך שלום למה לא החזרת לי שלום אם הייתי חותך ראשך בסייף מי היה תובע את דמך מידי,א"ל המתן לי עד שאפייסך בדברים א"ל אילו היית עומד לפני מלך בשר ודם ובא חברך ונתן לך שלום היית'34b כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו\' קם מלפני מזבח ה\' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:,| 32b Rabbi Elazar said: This story proves that prayer is greater than good deeds without prayer (Tosafot), as there was none greater in the performance of good deeds than Moses our teacher; nevertheless, his request was granted, albeit in a limited manner, in his request to enter Eretz Yisrael, only through prayer, when God permitted him to climb the mountain and look out over the land. As, initially it is stated: “Speak no more to Me,” juxtaposed to which is: “Go up to the summit of the mountain.”,After comparing and contrasting prayer and good deeds, the Gemara explores another comparison. Rabbi Elazar said: A fast is greater than charity. What is the reason that fasting is greater? Because a fast is a mitzva performed with one’s body as he afflicts himself, while charity is performed only with one’s money.,In another comparison, Rabbi Elazar said: Prayer is greater than sacrifices, as it is stated: “To what purpose is the multitude of your sacrifices to Me, says the Lord. I am full of the burnt-offerings of rams and the fat of fed beasts; I do not desire the blood of bulls and sheep and goats” (Isaiah 1:11). And several verses later it is written: “And when you spread forth your hands I will hide My eyes from you, and even if you increase your prayer, I will not hear; your hands are full of blood” (Isaiah 1:15). Not only Israel’s sacrifices, but even their prayers, which are on a higher spiritual level, will not be accepted.,Speaking of that verse in Isaiah, the Gemara cites that Rabbi Yoḥa said: Any priest who killed a person may not lift his hands in the Priestly Blessing as it is stated: “And when you spread forth your hands I will hide My eyes from you…your hands are full of blood.” Here we see that the Priestly Blessing, performed with hands spread forth, is not accepted when performed by priests whose “hands are full of blood.”,On the subject of prayer, Rabbi Elazar also said: Since the day the Temple was destroyed the gates of prayer were locked and prayer is not accepted as it once was, as it is said in lamentation of the Temple’s destruction: “Though I plead and call out, He shuts out my prayer” (Lamentations 3:8). Yet, despite the fact that the gates of prayer were locked with the destruction of the Temple, the gates of tears were not locked, and one who cries before God may rest assured that his prayers will be answered, as it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears” (Psalms 39:13). Since this prayer is a request that God should pay heed to the tears of one who is praying, he is certain that at least the gates of tears are not locked.,With regard to the locking of the gates of prayer, the Gemara relates that Rava did not decree a fast on a cloudy day because it is stated: “You have covered Yourself in a cloud, through which prayer cannot pass” (Lamentations 3:44). The verse indicates that clouds are a bad omen, indicating that God has averted His face (Rav Hai Gaon).,And Rabbi Elazar said: Since the day the Temple was destroyed an iron wall separates Israel from their Father in heaven, as it is stated to the prophet Ezekiel, instructing him to symbolize that separation: “And take for yourself an iron griddle, and set it as an iron wall between yourself and the city…it will be a sign for the house of Israel” (Ezekiel 4:3).,The Gemara cites other statements in praise of prayer: Rabbi Ḥanin said that Rabbi Ḥanina said: Anyone who prolongs his prayer is assured that his prayer does not return uswered; it will surely be accepted. From where do we derive this? From Moses our teacher, as it is stated that Moses said: “So I fell down before the Lord the forty days and forty nights that I fell down; and I prayed to the Lord” (Deuteronomy 9:26–27), and it is written thereafter: “And the Lord heard me that time as well, the Lord would not destroy you” (Deuteronomy 10:10).,The Gemara raises an objection: Is that so? Didn’t Rabbi Ḥiyya bar Abba say that Rabbi Yoḥa said: Anyone who prolongs his prayer and expects it to be answered, will ultimately come to heartache, as it will not be answered. As it is stated: “Hope deferred makes the heart sick” (Proverbs 13:12). And what is the remedy for one afflicted with that illness? He should engage in Torah study, as it is stated: “But desire fulfilled is the tree of life” (Proverbs 13:12), and tree of life is nothing other than Torah, as it is stated: “It is a tree of life to those who hold fast to it, and those who support it are joyous” (Proverbs 3:18). This is not difficult. This, Rabbi Ḥiyya bar Abba’s statement that one will suffer heartache refers to one who prolongs his prayer and expects it to be answered; that, Rabbi Ḥanin’s statement that one who prolongs his prayer is praiseworthy refers to one who prolongs his prayer and does not expect it to be answered.,On a similar note, Rabbi Ḥama, son of Rabbi Ḥanina, said: A person who prayed and saw that he was not answered, should pray again, as it is stated: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord” (Psalms 27:14). One should turn to God with hope, and if necessary turn to God again with hope.,Connected to the emphasis on the need to bolster one’s effort in prayer, the Gemara notes that the Sages taught in a baraita: Four things require bolstering, constant effort to improve, and they are: Torah, good deeds, prayer, and occupation.,For each of these, a biblical proof is cited: From where is it derived that Torah and good deeds require bolstering? As it is stated in the instruction to Joshua: “Only be strong and be extremely courageous, observe and do all of the Torah that Moses My servant commanded you; do not deviate to the right or to the left, that you may succeed wherever you go” (Joshua 1:7). In this verse, observe refers to Torah study and do refers to good deeds (Maharsha); the apparently repetitive language is not extraneous. The Gemara derives: Be strong in Torah and be courageous in good deeds.,From where is it derived that prayer requires bolstering? As it is said: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord.”,From where is it derived that occupation requires bolstering? As it is stated: “Be strong and we will be strong for the sake of our nation and for the cities of our God” (II Samuel 10:12). All of one’s labor requires bolstering.,The Gemara cites a midrash on the following verse from Isaiah, relating to the sin of the Golden Calf and Moses’ supplication for forgiveness: “But Zion said: The Lord has forsaken me and the Lord has forgotten me. Can a woman forget her suckling baby, that she would not have compassion for the child of her womb? These may forget, but you I will not forget” (Isaiah 49:14–15). The Gemara seeks to clarify: Forsaken is the same as forgotten. They are synonymous; why repeat the same idea twice? Reish Lakish said: The community of Israel said before the Holy One, Blessed be He: Master of the Universe, even when a man marries a second wife after his first wife, he certainly recalls the deeds of his first wife. Yet You have not only forsaken me, but You have forgotten me as well.,The Holy One, Blessed be He, said to Israel: My daughter, I created twelve constellations in the firmament, and for each and every constellation I have created thirty armies, and for each and every army I have created thirty legions ligyon, and for each and every legion I have created thirty infantry division leaders rahaton, and for each and every infantry division leader I have created thirty military camp leaders karton, and for each and every military camp leader I have created thirty leaders of forts gastera, and on each and every leader of a fort I have hung three hundred and sixty-five thousand stars corresponding to the days of the solar year. And all of them I have created only for your sake; and you said the Lord has forsaken me and the Lord has forgotten me?,The verse goes on to say: “Can a woman forget her suckling baby, that she would not have compassion for the child of her womb? These may forget, but you I will not forget.” The meaning of this verse is that the Holy One, Blessed be He, said to the community of Israel: Have I forgotten the ram offerings and firstborn animals that you offered before Me in the desert? The community of Israel replied to Him: Master of the Universe, since there is no forgetfulness before the Throne of Your Glory, perhaps you will not forget my sin of the Golden Calf? God responded to Israel: “These elu too shall be forgotten.” “These” is a reference to the sin of the Golden Calf, regarding which Israel said: “These elu are your gods.”,The community of Israel said before Him: Master of the Universe, since there is forgetfulness before the Throne of Your Glory, perhaps You will also forget the events revolving around the revelation at Sinai? God said to Israel: I anokhi will not forget you the revelation at Sinai, which began with: “I anokhi am the Lord your God.”,The Gemara notes: That is what Rabbi Elazar said that Rav Oshaya said: What is the meaning of that which is written: “These too will be forgotten”? That is the sin of the Golden Calf. And what is the meaning of I will not forget you? Those are the events that transpired at Sinai.,We learned in the mishna that the early generations of pious men would wait one hour in order to achieve the solemn frame of mind appropriate for prayer.,The Gemara asks: From where are these matters derived? Rabbi Yehoshua ben Levi said: This is alluded to when the verse states: “Happy are those who dwell in Your House” (Psalms 84:5), immediately after which it is said: “They will yet praise You, Selah.”,And Rabbi Yehoshua ben Levi said: One who prays must also wait one hour after his prayer, as it is stated: “Surely the righteous will give thanks unto Your name, the upright will sit before You” (Psalms 140:14), meaning that after thanking God through prayer, one should stay and sit before Him.,That opinion was also taught in a baraita: One who prays must wait one hour before his prayer and one hour after his prayer. From where is it derived that one must wait one hour before his prayer? As it is stated: “Happy are those who dwell in Your House.” And from where is it derived that one must stay one hour after his prayer? As it is written: “Surely the righteous will give thanks unto Your name, the upright will sit before You.”,The Sages taught in a baraita with regard to waiting before and after prayer: The early generations of pious men would wait one hour, pray one hour, then wait one hour again. This raises the question: Since the early pious men would spend nine hours per day engaged either in prayer or the requisite waiting periods before and after prayer, three hours each for the morning, afternoon, and evening prayers, how is their Torah preserved? There was little time remaining to review their studies. And how was their work accomplished?,The Gemara answers: Rather, because they were pious they merited that their Torah is preserved and their work is blessed.,Additionally, we learned in the mishna: Even if the king greets him while he is praying, he should not respond to him as one may not interrupt his prayer.,In limiting application of this principle, Rav Yosef said: They only taught this mishna with regard to kings of Israel, as a Jewish king would understand that the individual did not fail to respond to his greeting due to disrespect for the king. However, with regard to kings of the nations of the world, he interrupts his prayer and responds to their greeting due to the potential danger.,The Gemara raised an objection to Rav Yosef’s statement: One who is praying and saw a violent person, feared by all, coming toward him, or a carriage coming toward him and he is in the way, he should not stop his prayer but rather abridge it and move out of the way.,The Gemara responds: This is not difficult. Rather, this that teaches to abridge one’s prayer rather than stopping, refers to a case where it is possible to abridge his prayer and complete it in time, in which case he should abridge it. And if it is not a situation where he can abridge his prayer, he interrupts his prayer.,The Sages taught: There was a related incident, involving a particular pious man who was praying while traveling along his path when an officer hegmon came and greeted him. The pious man did not pause from his prayer and did not respond with a greeting. The officer waited for him until he finished his prayer.rAfter he finished his prayer, the officer said to him: You good for nothing. You endangered yourself; I could have killed you.rIsn’t it written in your Torah: “Take utmost care and guard yourself diligently” (Deuteronomy 4:9)? rAnd it is also written: “Take therefore good heed unto yourselves” (Deuteronomy 4:15)? Why did you ignore the danger to your life? rWhen I greeted you, why did you not respond with a greeting? rWere I to sever your head with a sword, who would hold me accountable for your spilled blood?,The pious man said to him: Wait for me until I will appease you with my words. rHe said to him: Had you been standing before a flesh and blood king and your friend came and greeted you, would yourreturn his greeting?'34b It is appropriate, though, for a High Priest to bow at the end of each and every blessing; and for a king to bow at the beginning of each and every blessing and at the end of each and every blessing. This is because the more lofty one’s status, the more important it is to demonstrate his subservience to God.,Rabbi Yitzḥak bar Naḥmani said: It was explained to me directly from Rabbi Yehoshua ben Levi himself differently: An ordinary person, conducts himself as we said; a High Priest bows at the beginning of each and every blessing; the king, once he has bowed at the beginning of the first blessing, does not rise until he concludes the entire prayer, as it is stated: “And it was that when Solomon finished praying all of his prayer to the Lord, he rose from before the altar of the Lord, from kneeling upon his knees with his hands spread forth toward the heavens” (I Kings 8:54).,Having mentioned Solomon bowing, the Gemara distinguishes between various types of bowing. The Sages taught in a baraita: The term kidda means bowing upon one’s face, with his face toward the ground, as it is stated: “Then Bathsheba bowed vatikod with her face to the ground” (I Kings 1:31). Keria means bowing upon one’s knees, as regarding Solomon it is stated: He finished praying and “he rose from before the altar of the Lord, from kneeling mikkeroa upon his knees.” Finally, hishtaḥava’a, that is bowing with one’s hands and legs spread in total submission, as it is stated in Jacob’s question to Joseph in response to his dream: “Shall we, I and your mother and your brothers, come and bow down lehishtaḥavot to you to the ground?” (Genesis 37:10).,On the topic of bowing, Rav Ḥiyya, son of Rav Huna, said: I saw Abaye and Rava, who would lean their heads and not actually prostrate themselves on the ground.,The Gemara asks: One baraita taught: One who bows in the blessing of thanksgiving, it is praiseworthy. And it was taught in another baraita: One who bows in the blessing of thanksgiving, it is reprehensible. These baraitot are contradictory.,The Gemara reconciles these two baraitot: This is not difficult; this baraita, which praises one who bows in the blessing of thanksgiving, refers to one who bows at the beginning of the blessing. This baraita, which condemns one who bows in the blessing of thanksgiving, refers to one who bows at the end of the blessing.,Rava bowed in the blessing of thanksgiving, both beginning and end. The Sages said to him: Why does our master do this? He said to them: I saw Rav Naḥman who bowed in the blessing of thanksgiving, and I saw Rav Sheshet who did so as well.,But wasn’t it taught in a baraita that one who bows in thanksgiving, it is reprehensible?,Rava explained: That baraita refers to one who bows in the thanksgiving that is in hallel, when one recites: Give thanks to the Lord. Then, bowing is inappropriate.,The Sages continue to question Rava’s conduct: But wasn’t it taught explicitly in a baraita: One who bows in thanksgiving or in thanksgiving of hallel, it is reprehensible? The term thanksgiving unqualified does not refer to thanksgiving of hallel; it obviously refers to the blessing of thanksgiving recited in the Amida prayer. One who bows in either, it is reprehensible.,The Gemara rejects this challenge as well: When that baraita was taught, it was in reference to the blessing of thanksgiving, the second blessing recited in Grace after Meals: We thank You.,halakhot of prayer, the mishna discusses less practical aspects of prayer. One who prays and realizes that he erred in his prayer, it is a bad omen for him; it indicates to him that his prayer was not accepted. And if he who erred is the communal prayer leader, it is a bad omen for those who sent him, because a person’s agent has legal status equivalent to his own. On a similar note, they said about Rabbi Ḥanina ben Dosa that he would pray on behalf of the sick and immediately after his prayer he would say: This one shall recover from his illness and live and this one shall die. When they said to him: From where do you know? He said to them: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected.,In which blessing is an error a bad omen?,Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: An error is a bad omen in the first blessing of the Amida prayer, the blessing of Patriarchs.”,Some teach that this statement was made on a baraita referring to another topic. It was taught in a baraita: One who prays must focus his heart in all of the blessings. And if he is unable to focus his heart in all of them, he should focus his heart at least in one.,Regarding this baraita, Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: In one refers to the blessing of Patriarchs.,We learned in the mishna: They said about Rabbi Ḥanina ben Dosa that the indication whether or not his prayer was accepted was whether the prayer was fluent in his mouth as he recited it. The Gemara asks: From where are these matters, that this is an accurate indication of whether or not his prayer was accepted, derived? Rabbi Yehoshua ben Levi said: As the verse stated: “The Lord that creates the expression of the lips says, Peace, peace, to him that is far off and to him that is near; and I will heal him” (Isaiah 57:19). It can be inferred from this verse that if speech of the lips, fluent speech, is granted to one who prays, it indicates that his prayer on behalf of the ill has been accepted and I will heal him, that person will be healed.,In conclusion of this discussion, the Gemara cites that which Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said with regard to the reward of the righteous: All the prophets only prophesied in their prophecies of consolation, with regard to one who values wisdom and therefore marries his daughter to a Torah scholar and to one who conducts business perakmatya on behalf of a Torah scholar as well as to one who utilizes his wealth to benefit a Torah scholar in some other way. However, the prophets did not describe the extent of the reward for Torah scholars themselves, whose reward is not quantifiable as it is stated: “And from of old they have not heard, they have not lent an ear, no eye has seen it, God, aside from You, who will do for those who await Him” (Isaiah 64:3).,And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: All the prophets only prophesied with regard to the change in world order in the end of days with regard to the days of the Messiah. However, with regard to the World-to-Come, which exists on a higher level, it is stated: “No eye has seen it, God, aside from You.”,And the Gemara notes that this statement disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the days of the Messiah is with regard to servitude to foreign kingdoms alone. While in the days of the Messiah, Israel will be independent and free from enslavement to foreign powers, the world order will remain otherwise unchanged, as it is stated: “For the poor shall not cease from the land” (Deuteronomy 15:11), which indicates that the ways of the world are set and unchanging.,And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: All of the prophets only prophesied their prophecies of consolation with regard to penitents but with regard to the full-fledged righteous it is stated: “No eye has seen it, God, aside from You.”,And the Gemara notes that this statement disagrees with the opinion of Rabbi Abbahu who holds that penitents are superior to the righteous. As Rabbi Abbahu said: In the place where penitents stand, even the full-fledged righteous do not stand, as it is stated: “Peace, peace upon him who is far and him who is near.” Peace and greeting is extended first to him who is far, the penitent, and only thereafter is peace extended to him who is near, the full-fledged righteous.,And Rabbi Yoḥa could have said to you: What is the meaning of him who is far? This refers to the full-fledged righteous who was distant from an act of transgression from the outset, and to whom peace is extended first. What is meant by him who is near? This refers to the penitent who was close to an act of transgression but has now distanced himself from it, and to whom peace is extended only after it has been extended to him who has been righteous from the outset.,Earlier, Rabbi Yoḥa said that there is a reward referred to in the verse: “No eye has seen it.” The Gemara asks: What is this reward about which it is said: “No eye has seen it”? Rabbi Yehoshua ben Levi said: That is the wine that has been preserved in its grapes since the six days of creation and which no eye has ever seen. Rabbi Shmuel bar Naḥmani said: That is Eden, which no creature’s eye has ever surveyed.,Lest you will say: Where was Adam the first man? Wasn’t he there and didn’t he survey Eden? The Gemara responds: Adam was only in the Garden of Eden, not in Eden itself.,And lest you will say: It is the Garden and it is Eden; two names describing the same place. That is not the case, as the verse states: “And a river went out from Eden to water the Garden” (Genesis 2:10). Obviously, the Garden exists on its own and Eden exists on its own.,Having mentioned Rabbi Ḥanina ben Dosa in our mishna, the Gemara proceeds to further praise the efficacy of his prayer: The Sages taught: There was an incident where Rabban Gamliel’s son fell ill. Rabban Gamliel dispatched two scholars to Rabbi Ḥanina ben Dosa to pray for mercy and healing on his behalf. When Rabbi Ḥanina ben Dosa saw them approaching, he went up to the attic on the roof of his house and prayed for mercy on his behalf. Upon his descent, he said to the messengers: You may go and return to Rabban Gamliel, as the fever has already left his son and he has been healed. The messengers asked him: How do you know? Are you a prophet? He replied to them: I am neither a prophet nor son of a prophet (see Amos 7:14), but I have received a tradition with regard to this indication: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected. The Gemara relates that these messengers sat and wrote and approximated that precise moment when Rabbi Ḥanina ben Dosa told them this. When they came before Rabban Gamliel and related all that had happened and showed him what they had written, Rabban Gamliel said to them: I swear by the Temple service that in the time you wrote you were neither earlier or later; rather, this is how the event transpired: Precisely at that moment his fever broke and he asked us for water to drink.,And there was another incident involving Rabbi Ḥanina ben Dosa, who went to study Torah before Rabbi Yoḥa ben Zakkai, and Rabbi Yoḥa’s son fell ill. He said to him: Ḥanina, my son, pray for mercy on behalf of my son so that he will live. Rabbi Ḥanina ben Dosa placed his head between his knees in order to meditate and prayed for mercy upon his behalf, and Rabbi Yoḥa ben Zakkai’s son lived. Rabbi Yoḥa ben Zakkai said about himself: Had ben Zakkai stuck his head between his knees throughout the entire day, they would have paid him no attention. His wife said to him: And is Ḥanina greater than you? He replied to her: No, but his prayer is better received than my own because he is like a servant before the King, and as such he is able to enter before the King and make various requests at all times. I, on the other hand, am like a minister before the King, and I can enter only when invited and can make requests only with regard to especially significant matters.,And on the topic of prayer, Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: One may only pray in a house with windows, as then he can see the heavens and focus his heart, as it is stated with regard to Daniel’s prayer: “In his attic there were open windows facing Jerusalem” (Daniel 6:11).,With regard to the appropriate place to pray, Rav Kahana said: I consider impudent one who prays in a field.,Employing parallel language, Rav Kahana also said: I consider impudent one who specifies his transgression, as it is stated: “Happy is he whose iniquity is forgiven, whose transgression is covered over” (Psalms 32:1); one who conceals his transgressions indicates that he is ashamed of them, and due to his shame he will be forgiven., ' None | |
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65. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Miracle • miracle • miracles,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 228; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 242; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 33; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 89
| 30b כל יומא דשבתא הוה יתיב וגריס כולי יומא ההוא יומא דבעי למינח נפשיה קם מלאך המות קמיה ולא יכיל ליה דלא הוה פסק פומיה מגירסא אמר מאי אעביד ליה הוה ליה בוסתנא אחורי ביתיה אתא מלאך המות סליק ובחיש באילני נפק למיחזי הוה סליק בדרגא איפחית דרגא מתותיה אישתיק ונח נפשיה,שלח שלמה לבי מדרשא אבא מת ומוטל בחמה וכלבים של בית אבא רעבים מה אעשה שלחו ליה חתוך נבלה והנח לפני הכלבים ואביך הנח עליו ככר או תינוק וטלטלו ולא יפה אמר שלמה (קהלת ט, ד) כי לכלב חי הוא טוב מן האריה המת ולענין שאילה דשאילנא קדמיכון נר קרויה נר ונשמתו של אדם קרויה נר מוטב תכבה נר של בשר ודם מפני נרו של הקב"ה:,אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב בקשו חכמים לגנוז ספר קהלת מפני שדבריו סותרין זה את זה ומפני מה לא גנזוהו מפני שתחילתו דברי תורה וסופו דברי תורה תחילתו דברי תורה דכתיב (קהלת א, ג) מה יתרון לאדם בכל עמלו שיעמול תחת השמש ואמרי דבי ר\' ינאי תחת השמש הוא דאין לו קודם שמש יש לו סופו דברי תורה דכתיב (קהלת יב, יג) סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם מאי כי זה כל האדם אמר רבי (אליעזר) כל העולם כולו לא נברא אלא בשביל זה ר\' אבא בר כהנא אמר שקול זה כנגד כל העולם כולו שמעון בן עזאי אומר ואמרי לה שמעון בן זומא אומר לא נברא כל העולם כולו אלא לצוות לזה,ומאי דבריו סותרין זה את זה כתיב (קהלת ז, ג) טוב כעס משחוק וכתיב (קהלת ב, ב) לשחוק אמרתי מהלל כתיב (קהלת ח, טו) ושבחתי אני את השמחה וכתיב (קהלת ב, ב) ולשמחה מה זה עושה לא קשיא טוב כעס משחוק טוב כעס שכועס הקב"ה על הצדיקים בעוה"ז משחוק שמשחק הקב"ה על הרשעים בעולם הזה ולשחוק אמרתי מהלל זה שחוק שמשחק הקב"ה עם הצדיקים בעולם הבא,ושבחתי אני את השמחה שמחה של מצוה ולשמחה מה זה עושה זו שמחה שאינה של מצוה ללמדך שאין שכינה שורה לא מתוך עצבות ולא מתוך עצלות ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך שיחה ולא מתוך דברים בטלים אלא מתוך דבר שמחה של מצוה שנאמר (מלכים ב ג, טו) ועתה קחו לי מנגן והיה כנגן המנגן ותהי עליו יד ה\' אמר רב יהודה וכן לדבר הלכה אמר רבא וכן לחלום טוב,איני והאמר רב גידל אמר רב כל תלמיד חכם שיושב לפני רבו ואין שפתותיו נוטפות מר תכוינה שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי מור עובר אלא מר עובר אל תקרי שושנים אלא ששונים לא קשיא הא ברבה והא בתלמיד ואיבעית אימא הא והא ברבה ולא קשיא הא מקמי דלפתח הא לבתר דפתח כי הא דרבה מקמי דפתח להו לרבנן אמר מילתא דבדיחותא ובדחי רבנן לסוף יתיב באימתא ופתח בשמעתא,ואף ספר משלי בקשו לגנוז שהיו דבריו סותרין זה את זה ומפני מה לא גנזוהו אמרי ספר קהלת לאו עיינינן ואשכחינן טעמא הכא נמי ליעיינן ומאי דבריו סותרים זה את זה כתיב (משלי כו, ד) אל תען כסיל כאולתו וכתיב (משלי כו, ה) ענה כסיל כאולתו לא קשיא הא בדברי תורה הא במילי דעלמא,כי הא דההוא דאתא לקמיה דרבי אמר ליה אשתך אשתי ובניך בני אמר ליה רצונך שתשתה כוס של יין שתה ופקע ההוא דאתא לקמיה דרבי חייא אמר ליה אמך אשתי ואתה בני אמר ליה רצונך שתשתה כוס של יין שתה ופקע אמר רבי חייא אהניא ליה צלותיה לרבי דלא לשווייה בני ממזירי דרבי כי הוה מצלי אמר יהי רצון מלפניך ה\' אלהינו שתצילני היום מעזי. פנים ומעזות פנים,בדברי תורה מאי היא כי הא דיתיב רבן גמליאל וקא דריש עתידה אשה שתלד בכל יום שנאמר (ירמיהו לא, ח) הרה ויולדת יחדיו ליגלג עליו אותו תלמיד אמר אין כל חדש תחת השמש א"ל בא ואראך דוגמתן בעוה"ז נפק אחוי ליה תרנגולת,ותו יתיב רבן גמליאל וקא דריש עתידים אילנות שמוציאין פירות בכל יום שנאמר (יחזקאל יז, כג) ונשא ענף ועשה פרי מה ענף בכל יום אף פרי בכל יום ליגלג עליו אותו תלמיד אמר והכתיב אין כל חדש תחת השמש א"ל בא ואראך דוגמתם בעולם הזה נפק אחוי ליה צלף,ותו יתיב רבן גמליאל וקא דריש עתידה ארץ ישראל שתוציא גלוסקאות וכלי מילת שנאמר (תהלים עב, טז) יהי פסת בר בארץ ליגלג עליו אותו תלמיד ואמר אין כל חדש תחת השמש אמר ליה בא ואראך דוגמתן בעולם הזה נפק אחוי ליה כמיהין ופטריות ואכלי מילת נברא בר קורא:,. ת"ר לעולם יהא אדם ענוותן כהלל ואל יהא קפדן כשמאי מעשה בשני בני אדם' ' None | 30b What did David do? Every Shabbat he would sit and learn all day long to protect himself from the Angel of Death. On that day on which the Angel of Death was supposed to put his soul to rest, the day on which David was supposed to die, the Angel of Death stood before him and was unable to overcome him because his mouth did not pause from study. The Angel of Death said: What shall I do to him? David had a garden bustana behind his house; the Angel of Death came, climbed, and shook the trees. David went out to see. As he climbed the stair, the stair broke beneath him. He was startled and was silent, interrupted his studies for a moment, and died.,Since David died in the garden, Solomon sent the following question to the study hall: Father died and is lying in the sun, and the dogs of father’s house are hungry. There is room for concern lest the dogs come and harm his body. What shall I do? They sent an answer to him: Cut up an animal carcass and place it before the dogs. Since the dogs are hungry, handling the animal carcass to feed them is permitted. And with regard to your father, it is prohibited to move his body directly. Place a loaf of bread or an infant on top of him, and you can move him into the shade due to the bread or the infant. And is it not appropriate what Solomon said: “For a living dog is better than a dead lion.” The ultimate conclusion of this discussion is that life is preferable to death. And now, with regard to the question that I asked before you; Rav Tanḥum spoke modestly, as, actually, they had asked him the question. A lamp is called ner and a person’s soul is also called ner, as it is written: “The spirit of man is the lamp ner of the Lord” (Proverbs 20:27). It is preferable that the lamp of a being of flesh and blood, an actual lamp, will be extinguished in favor of the lamp of the Holy One, Blessed be He, a person’s soul. Therefore, one is permitted to extinguish a flame for the sake of a sick person.,Since contradictions in Ecclesiastes were mentioned, the Gemara cites additional relevant sources. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastes and declare it apocryphal because its statements contradict each other and it is liable to confuse its readers. And why did they not suppress it? Because its beginning consists of matters of Torah and its end consists of matters of Torah. The ostensibly contradictory details are secondary to the essence of the book, which is Torah. The Gemara elaborates: Its beginning consists of matters of Torah, as it is written: “What profit has man of all his labor which he labors under the sun?” (Ecclesiastes 1:3), and the Sages of the school of Rabbi Yannai said: By inference: Under the sun is where man has no profit from his labor; however, before the sun, i.e., when engaged in the study of Torah, which preceded the sun, he does have profit. Its ending consists of matters of Torah, as it is written: “The end of the matter, all having been heard: Fear God, and keep His mitzvot; for this is the whole man” (Ecclesiastes 12:13). With regard to this verse, the Gemara asks: What is the meaning of the phrase: For this is the whole man? Rabbi Eliezer said: The entire world was only created for this person. Rabbi Abba bar Kahana said: This person is equivalent to the entire world. Shimon ben Azzai says and some say that Shimon ben Zoma says: The entire world was only created as companion to this man, so that he will not be alone.,And to the essence of the matter, the Gemara asks: What is the meaning of: Its statements that contradict each other? It is written: “Vexation is better than laughter” (Ecclesiastes 7:3), and it is written: “I said of laughter: It is praiseworthy” (Ecclesiastes 2:2), which is understood to mean that laughter is commendable. Likewise in one verse it is written: “So I commended mirth” (Ecclesiastes 8:15), and in another verse it is written: “And of mirth: What does it accomplish?” (Ecclesiastes 2:2). The Gemara answers: This is not difficult, as the contradiction can be resolved. Vexation is better than laughter means: The vexation of the Holy One, Blessed be He, toward the righteous in this world is preferable to the laughter which the Holy One, Blessed be He, laughs with the wicked in this world by showering them with goodness. I said of laughter: It is praiseworthy, that is the laughter which the Holy One, Blessed be He, laughs with the righteous in the World-to-Come.,Similarly, “So I commended mirth,” that is the joy of a mitzva. “And of mirth: What does it accomplish?” that is joy that is not the joy of a mitzva. The praise of joy mentioned here is to teach you that the Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva. As it was stated with regard to Elisha that after he became angry at the king of Israel, his prophetic spirit left him until he requested: “But now bring me a minstrel; and it came to pass, when the minstrel played, that the hand of the Lord came upon him” (II Kings 3:15). Rav Yehuda said: And, so too, one should be joyful before stating a matter of halakha. Rava said: And, so too, one should be joyful before going to sleep in order to have a good dream.,The Gemara asks: Is that so, that one should introduce matters of halakha joyfully? Didn’t Rav Giddel say that Rav said: Any Torah scholar who sits before his teacher and his lips are not dripping with myrrh due to fear of his teacher, those lips shall be burnt, as it is stated: “His lips are as lilies, dripping with flowing myrrh shoshanim notefot mor over” (Song of Songs 5:13)? He interpreted homiletically: Do not read mor over, flowing myrrh; rather, read mar over, flowing bitterness. Likewise, do not read shoshanim, lilies; rather, read sheshonim, that are studying, meaning that lips that are studying Torah must be full of bitterness. The Gemara explains: This is not difficult, there is no contradiction here, as this, where it was taught that one should introduce matters of halakha joyfully, is referring to a rabbi, and that, where it was taught that one must be filled with bitterness, is referring to a student, who must listen to his teacher with trepidation. And if you wish, say instead that this and that are referring to a rabbi, and it is not difficult. This, where it was taught that he must be joyful, is before he begins teaching, whereas that, where it was taught that he must be filled with bitterness and trepidation, is after he already began teaching halakha. That explanation is like that which Rabba did. Before he began teaching halakha to the Sages, he would say something humorous and the Sages would be cheered. Ultimately, he sat in trepidation and began teaching the halakha.,And, the Gemara continues, the Sages sought to suppress the book of Proverbs as well because its statements contradict each other. And why did they not suppress it? They said: In the case of the book of Ecclesiastes, didn’t we analyze it and find an explanation that its statements were not contradictory? Here too, let us analyze it. And what is the meaning of: Its statements contradict each other? On the one hand, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4), and on the other hand, it is written: “Answer a fool according to his folly, lest he be wise in his own eyes” (Proverbs 26:5). The Gemara resolves this apparent contradiction: This is not difficult, as this, where one should answer a fool, is referring to a case where the fool is making claims about Torah matters; whereas that, where one should not answer him, is referring to a case where the fool is making claims about mundane matters.,The Gemara relates how Sages conducted themselves in both of those circumstances. As in the case of that man who came before Rabbi Yehuda HaNasi and said to him: Your wife is my wife and your children are my children, Rabbi Yehuda HaNasi said to him: Would you like to drink a cup of wine? He drank and burst and died. Similarly, the Gemara relates: There was that man who came before Rabbi Ḥiyya and said to him: Your mother is my wife, and you are my son. He said to him: Would you like to drink a cup of wine? He drank and burst and died. Rabbi Ḥiyya said with regard to the incident involving Rabbi Yehuda HaNasi: Rabbi Yehuda HaNasi’s prayer that his children will not be rendered mamzerim, children of illicit relations, was effective for him. As when Rabbi Yehuda HaNasi would pray, he said after his prayer: May it be Your will, O Lord, my God, that You will deliver me today from impudent people and from insolence. Insolence, in this case, refers to mamzerut. It was due to his prayer that that man burst and was unsuccessful in disparaging Rabbi Yehuda HaNasi’s children.,In matters of Torah, what is the case with regard to which the verse said that one should respond to a fool’s folly? As in the case where Rabban Gamliel was sitting and he interpreted a verse homiletically: In the future, in the World-to-Come, a woman will give birth every day, as it says: “The woman with child and her that gives birth together” (Jeremiah 31:7), explaining that birth will occur on the same day as conception. A certain student scoffed at him and said: That cannot be, as it has already been stated: “There is nothing new under the sun” (Ecclesiastes 1:9). Rabban Gamliel said to him: Come and I will show you an example of this in this world. He took him outside and showed him a chicken that lays eggs every day.,And furthermore: Rabban Gamliel sat and interpreted a verse homiletically: In the future, in the World-to-Come, trees will produce fruits every day, as it is stated: “And it shall bring forth branches and bear fruit” (Ezekiel 17:23); just as a branch grows every day, so too, fruit will be produced every day. A certain student scoffed at him and said: Isn’t it written: There is nothing new under the sun? He said to him: Come and I will show you an example of this in this world. He went outside and showed him a caper bush, part of which is edible during each season of the year.,And furthermore: Rabban Gamliel sat and interpreted a verse homiletically: In the future, the World-to-Come, Eretz Yisrael will produce cakes and fine wool garments that will grow in the ground, as it is stated: “Let abundant grain be in the land.” A certain student scoffed at him and said: There is nothing new under the sun. He said to him: Come and I will show you an example in this world. He went outside and showed him truffles and mushrooms, which emerge from the earth over the course of a single night and are shaped like a loaf of bread. And with regard to wool garments, he showed him the covering of a heart of palm, a young palm branch, which is wrapped in a thin net-like covering.,Since the Gemara discussed the forbearance of Sages, who remain silent in the face of nonsensical comments, it cites additional relevant examples. The Sages taught in a baraita: A person should always be patient like Hillel and not impatient like Shammai. The Gemara related: There was an incident involving two people' ' None |
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66. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Miracles • Miracles, Witnesses • Miracles, secret • miracles, rabbis and
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 676; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 64
| 33a כל התורה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה והיו דכתב רחמנא למה לי,איצטריך משום דכתיב שמע,לימא קסברי רבנן כל התורה כולה בלשון קודש נאמרה דאי סלקא דעתך בכל לשון שמע דכתב רחמנא למה לי,איצטריך משום דכתיב והיו,תפלה רחמי היא כל היכי דבעי מצלי,ותפלה בכל לשון והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמית דאמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו לפי שאין מלאכי השרת מכירין בלשון ארמי,לא קשיא הא ביחיד הא בצבור,ואין מלאכי השרת מכירין בלשון ארמי והתניא יוחנן כהן גדול שמע ב"ק מבית קדש הקדשים שהוא אומר נצחו טליא דאזלו לאגחא קרבא לאנטוכיא ושוב מעשה בשמעון הצדיק ששמע בת קול מבית קדש הקדשים שהוא אומר בטילת עבידתא דאמר שנאה לאייתאה על היכלא ונהרג גסקלגס ובטלו גזירותיו וכתבו אותה שעה וכיוונו ובלשון ארמי היה אומר,אי בעית אימא בת קול שאני דלאשמועי עבידא ואי בעית אימא גבריאל הוה דאמר מר בא גבריאל ולימדו שבעים לשון,ברכת המזון דכתיב (דברים ח, י) ואכלת ושבעת וברכת את ה\' אלהיך בכל לשון שאתה מברך,שבועת העדות דכתיב (ויקרא ה, א) ונפש כי תחטא ושמעה קול אלה בכל לשון שהיא שומעת,שבועת הפקדון אתיא תחטא תחטא משבועת העדות,ואלו נאמרין בלשון הקודש מקרא ביכורים וחליצה כו\' עד מקרא ביכורים כיצד (דברים כו, ה) וענית ואמרת לפני ה\' אלהיך ולהלן הוא אומר (דברים כז, יד) וענו הלוים ואמרו אל כל איש ישראל מה ענייה האמורה להלן בלשון הקודש אף כאן בלה"ק,ולוים גופייהו מנלן אתיא קול קול ממשה כתיב הכא קול רם וכתיב התם (שמות יט, יט) משה ידבר והאלהים יעננו בקול מה להלן בלשון הקודש אף כאן בלשון הקודש,חליצה כיצד וכו\' ורבנן האי ככה מאי עבדי ליה מיבעי להו לדבר שהוא מעשה מעכב,ור\' יהודה מכה ככה ורבנן כה ככה לא משמע להו'' None | 33a that the entire Torah may be recited in any language, as, if it should enter your mind to say that the entire Torah may be recited only in the sacred tongue and not in any other language, why do I need that which the Merciful One writes: “And these words, which I command you this day, will be”? If in fact it is prohibited for one to recite any portion of the Torah in a language other than Hebrew, then prohibiting the recitation of Shema in a language other than Hebrew is superfluous. Since the Torah specifically requires Shema to be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.,The Gemara rejects this suggestion: This is not unquestionably so, as the phrase “and these words, which I command you this day, will be” is necessary in this case because “hear” is also written. Had it not said “and these words, which I command you this day, will be,” it would have been derived from the word “hear” that Shema may be recited in any language, in accordance with the opinion of the Rabbis. Therefore, the phrase “and these words, which I command you this day, will be” is necessary.,The Gemara asks: Shall we say that the Rabbis hold that the entire Torah may be recited only in the sacred tongue and not in any other language? As, if it should enter your mind to say that the Torah may be recited in any language, why do I need that which the Merciful One writes: “Hear”? It is permitted for one to recite the entire Torah in any language, rendering a specific requirement with regard to Shema superfluous.,The Gemara rejects this: The word “hear” is necessary in any case, because “and these words, which I command you this day, will be” is also written. Had it not been for the word “hear,” the Rabbis would have understood that it is prohibited to recite Shema in any other language, in accordance with the opinion of Rabbi Yehuda HaNasi. Therefore, the word “hear” is necessary.,§ It is stated in the mishna that the Amida prayer may be recited in any language. The reason for this is that since prayer is a request for divine mercy, one may pray in any way that one desires.,The Gemara asks: But may prayer really be recited in any language? But didn’t Rav Yehuda say: A person should never request in the Aramaic language that his needs be met, as Rabbi Yoḥa said that with regard to anyone who requests in the Aramaic language that his needs be met, the ministering angels do not attend to him, as the ministering angels are not familiar makkirin with the Aramaic language?,The Gemara answers: This is not difficult, as that statement of Rabbi Yoḥa is referring to the prayer of an individual, who needs the support of the angels, whereas this statement of the mishna is referring to communal prayer.,The Gemara asks: And are the ministering angels not familiar with the Aramaic language? But isn’t it taught in a baraita (Tosefta 13:5): Yoḥa the High Priest heard a Divine Voice emerging from the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. And there was another incident involving Shimon HaTzaddik, who heard a Divine Voice emerging from the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas, Caligula, has been killed and his decrees have been voided. And people wrote down that time that the Divine Voice was heard, and later found that it matched exactly the moment that Caligula was killed. The Gemara concludes: And this Divine Voice was speaking in the Aramaic language.,The Gemara answers: If you wish, say that the Divine Voice is different, as its purpose is to communicate a message, and therefore it also communicates in Aramaic. And if you wish, say instead that it was the angel Gabriel, as the Master said with regard to Joseph: Gabriel came and taught him seventy languages, as he knows all of the languages, as opposed to the other angels, who do not.,§ It is stated in the mishna that Grace after Meals may be recited in any language. As it is written: “And you shall eat, and be satisfied, and bless the Lord your God” (Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: In any language that you bless.,It is stated in the mishna that an oath of testimony may be said in any language, as it is written: “And if anyone sins, in that he heard the voice of adjuration” (Leviticus 5:1). The emphasis on hearing in the verse is interpreted to mean that it can be recited in any language that a person hears, i.e., understands.,It is stated in the mishna that an oath on a deposit may be taken in any language. This is derived by means of a verbal analogy from the word “sins” (Leviticus 5:21) that appears in the portion of an oath on a deposit, and the word “sins” (Leviticus 5:1) that is mentioned in the portion of an oath of testimony.,§ It is stated in the mishna: And these are recited only in the sacred tongue: The recitation of the verses that one recounts when bringing the first fruits to the Temple; and ḥalitza…how is it derived that the recitation when bringing the first fruits is recited specifically in Hebrew? When the Torah discusses this mitzva it states: “And you shall speak and say before the Lord your God” (Deuteronomy 26:5), and below, in the discussion of the blessings and curses, it states: “And the Levites shall speak and say to all the men of Israel” (Deuteronomy 27:14). Just as there, in the portion of the Levites, they speak in the sacred tongue, so too here, in the portion of the first fruits, the recitation is in the sacred tongue.,The Gemara asks: And from where do we derive that the Levites themselves answered in Hebrew? The Gemara answers: It is derived from a verbal analogy between the word “voice” that appears here, in the portion of the blessings and curses, and the word “voice” in the verse that relates to Moses. It is written here: “With a loud voice” (Deuteronomy 27:14), and it is written there: “Moses spoke, and God answered him by a voice” (Exodus 19:19). Just as there, the Ten Commandments were stated in the sacred tongue, so too here, the Levites spoke in the sacred tongue.,It is stated in the mishna: How is it derived that the recitation at a ḥalitza ceremony must be in Hebrew? The verse states: “And she shall speak and say: So shall it be done to the man that doth not build up his brother’s house” (Deuteronomy 25:9). Rabbi Yehuda derives this halakha from the phrase: “And she shall speak and say: So” (Deuteronomy 25:9). The Gemara asks: And what do the Rabbis do with, i.e., how do they interpret, this word “so”? They require it to teach that any matter detailed in the portion that is an action is indispensable to the ḥalitza ceremony, as the verse states: “So shall it be done.” However, the other aspects of the ritual, e.g., the recitations, are not indispensable, and in their absence the ritual is valid after the fact.,And Rabbi Yehuda derives this halakha from the fact that the verse could have used the shorter form of the word so ko, and instead uses the longer form of the word so kakha. He therefore derives both halakhot from this word. And the Rabbis do not learn anything from the difference between ko and kakha.'' None |
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67. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Miracle • Miracles • Miracles, Reluctance to perform • Miracles, Witnesses • Miracles, secret • miracle • rain miracles
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 641, 681; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 32; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 106, 134; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 33; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 167
| 23b ולא אסבר להו אפיה בפניא כי הוה מנקט ציבי דרא ציבי ומרא בחד כתפא וגלימא בחד כתפא כולה אורחא לא סיים מסאני כי מטי למיא סיים מסאניה כי מטא להיזמי והיגי דלינהו למניה כי מטא למתא נפקא דביתהו לאפיה כי מיקשטא כי מטא לביתיה עלת דביתהו ברישא והדר עייל איהו והדר עיילי רבנן יתיב וכריך ריפתא ולא אמר להו לרבנן תו כרוכו פלג ריפתא לינוקי לקשישא חדא ולזוטרא תרי,אמר לה לדביתהו ידענא דרבנן משום מיטרא קא אתו ניסק לאיגרא וניבעי רחמי אפשר דמרצי הקדוש ברוך הוא וייתי מיטרא ולא נחזיק טיבותא לנפשין סקו לאיגרא קם איהו בחדא זויתא ואיהי בחדא זויתא קדים סלוק ענני מהך זויתא דדביתהו כי נחית אמר להו אמאי אתו רבנן אמרו ליה שדרי לן רבנן לגבי דמר למיבעי רחמי אמיטרא אמר להו ברוך המקום שלא הצריך אתכם לאבא חלקיה,אמרו ליה ידעינן דמיטרא מחמת מר הוא דאתא אלא לימא לן מר הני מילי דתמיהא לן מאי טעמא כי יהיבנא למר שלמא לא אסבר לן מר אפיה אמר להו שכיר יום הואי ואמינא לא איפגר ומאי טעמא דרא מר ציבי אחד כתפיה וגלימא אחד כתפיה אמר להו טלית שאולה היתה להכי שאלי ולהכי לא שאלי,מאי טעמא כולה אורחא לא סיים מר מסאניה וכי מטי למיא סיים מסאניה אמר להו כולה אורחא חזינא במיא לא קא חזינא מ"ט כי מטא מר להיזמי והיגי דלינהו למניה אמר להו זה מעלה ארוכה וזה אינה מעלה ארוכה,מאי טעמא כי מטא מר למתא נפקא דביתהו דמר כי מיקשטא אמר להו כדי שלא אתן עיני באשה אחרת מאי טעמא עיילא היא ברישא והדר עייל מר אבתרה והדר עיילינן אנן אמר להו משום דלא בדקיתו לי,מאי טעמא כי כריך מר ריפתא לא אמר לן איתו כרוכו משום דלא נפישא ריפתא ואמינא לא אחזיק בהו ברבנן טיבותא בחנם מאי טעמא יהיב מר לינוקא קשישא חדא ריפתא ולזוטרא תרי אמר להו האי קאי בביתא והאי יתיב בבי כנישתא,ומאי טעמא קדים סלוק ענני מהך זויתא דהוות קיימא דביתהו דמר לעננא דידיה משום דאיתתא שכיחא בביתא ויהבא ריפתא לעניי ומקרבא הנייתה ואנא יהיבנא זוזא ולא מקרבא הנייתיה אי נמי הנהו ביריוני דהוו בשיבבותן אנא בעי רחמי דלימותו והיא בעיא רחמי דליהדרו בתיובתא ואהדרו,חנן הנחבא בר ברתיה דחוני המעגל הוה כי מצטריך עלמא למיטרא הוו משדרי רבנן ינוקי דבי רב לגביה ונקטי ליה בשיפולי גלימיה ואמרו ליה אבא אבא הב לן מיטרא אמר לפני הקב"ה רבש"ע עשה בשביל אלו שאין מכירין בין אבא דיהיב מיטרא לאבא דלא יהיב מיטרא ואמאי קרי ליה חנן הנחבא מפני שהיה מחביא עצמו בבית הכסא,אמר ליה רבי זריקא לרב ספרא תא חזי מה בין תקיפי דארעא דישראל לחסידי דבבל חסידי דבבל רב הונא ורב חסדא כי הוה מצטריך עלמא למיטרא אמרי ניכניף הדדי וניבעי רחמי אפשר דמירצי הקדוש ברוך הוא דייתי מיטרא,תקיפי דארעא דישראל כגון ר\' יונה אבוה דרבי מני כי הוה מצטריך עלמא למיטרא הוה עייל לביתיה ואמר להו הבו לי גואלקי ואיזיל ואייתי לי בזוזא עיבורא כי הוה נפיק לברא אזיל וקאי בדוכתא עמיקתא דכתיב (תהלים קל, א) ממעמקים קראתיך ה\' וקאי בדוכתא צניעא ומכסי בשקא ובעי רחמי ואתי מיטרא כי הוה אתי לביתיה אמרי ליה אייתי מר עיבורא אמר להו אמינא הואיל ואתא מיטרא השתא רווח עלמא,ותו רבי מני בריה הוו קא מצערי ליה דבי נשיאה אישתטח על קברא דאבוה אמר ליה אבא אבא הני מצערו לי יומא חד הוו קא חלפי התם אינקוט כרעא דסוסוותייהו עד דקבילו עלייהו דלא קא מצערו ליה,ותו רבי מני הוה שכיח קמיה דרבי יצחק בן אלישיב אמר ליה עתירי דבי חמי קא מצערו לי אמר ליענו ואיענו אמר קא דחקו לי אמר ליעתרו ואיעתרו,אמר לא מיקבלי עלי אינשי ביתי א"ל מה שמה חנה תתייפי חנה ונתייפת אמר ליה קא מגנדרא עלי א"ל אי הכי תחזור חנה לשחרוריתה וחזרה חנה לשחרוריתה,הנהו תרי תלמידי דהוו קמיה דרבי יצחק בן אלישיב אמרו ליה ניבעי מר רחמי עלן דניחכים טובא אמר להו עמי היתה ושלחתיה,רבי יוסי בר אבין הוה שכיח קמיה דר\' יוסי דמן יוקרת שבקיה ואתא לקמיה דרב אשי' 24b בנזיקין הוה ואנן קא מתנינן בשיתא סדרין וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדירה ואמרי לה זיתים שכבשן בטרפיהן טהורין אמר הויי\' דרב ושמואל קא חזינא הכא,ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאנא אתי מיטרא ואנן קא צווחינן כולי יומא וליכא דאשגח בן אי משום עובדא אי איכא דחזא מידי לימא אבל מה יעשו גדולי הדור שאין דורן דומה יפה,רב יהודה חזא הנהו בי תרי דהוו קא פרצי בריפתא אמר שמע מינה איכא שבעא בעלמא יהיב עיניה הוה כפנא אמרו ליה רבנן לרב כהנא בריה דרב נחוניא שמעיה מר דשכיח קמיה ניעשייה דליפוק בפתחא דסמוך לשוקא עשייה ונפק לשוקא חזא כנופיא,אמר להו מאי האי אמרו ליה אכוספא דתמרי קיימי דקא מזדבן אמר שמע מינה כפנא בעלמא אמר ליה לשמעיה שלוף לי מסאניי שלף ליה חד מסאנא ואתא מיטרא כי מטא למישלף אחרינא אתא אליהו ואמר ליה אמר הקדוש ברוך הוא אי שלפת אחרינא מחריבנא לעלמא,אמר רב מרי ברה דבת שמואל אנא הוה קאימנא אגודא דנהר פפא חזאי למלאכי דאידמו למלחי דקא מייתי חלא ומלונהו לארבי והוה קמחא דסמידא אתו כולי עלמא למיזבן אמר להו מהא לא תיזבנון דמעשה נסים הוא למחר אתיין ארבי דחיטי דפרזינא,רבא איקלע להגרוניא גזר תעניתא ולא אתא מיטרא אמר להו ביתו כולי עלמא בתעניתייכו למחר אמר להו מי איכא דחזא חילמא לימא אמר להו ר\' אלעזר מהגרוניא לדידי אקריון בחלמי שלם טב לרב טב מריבון טב דמטוביה מטיב לעמיה אמר שמע מינה עת רצון היא מבעי רחמי בעי רחמי ואתי מיטרא,ההוא גברא דאיחייב נגדא בבי דינא דרבא משום דבעל כותית נגדיה רבא ומית אשתמע מילתא בי שבור מלכא בעא לצעורי לרבא אמרה ליה איפרא הורמיז אימיה דשבור מלכא לברה לא ליהוי לך עסק דברים בהדי יהודאי דכל מאן דבעיין ממרייהו יהיב להו,אמר לה מאי היא בעין רחמי ואתי מיטרא אמר לה ההוא משום דזימנא דמיטרא הוא אלא לבעו רחמי האידנא בתקופת תמוז וליתי מיטרא שלחה ליה לרבא כוין דעתך ובעי רחמי דליתי מיטרא בעי רחמי ולא אתי מיטרא,אמר לפניו רבונו של עולם (תהלים מז, ב) אלהים באזנינו שמענו אבותינו ספרו לנו פועל פעלת בימיהם בימי קדם ואנו בעינינו לא ראינו אתא מיטרא עד דשפוך מרזבי דצפורי לדיגלת אתא אבוה איתחזי ליה בחלמיה ואמר ליה מי איכא דמיטרח קמי שמיא כולי האי אמר ליה שני דוכתיך שני דוכתיה למחר אשכחיה דמרשם פורייה בסכיני,רב פפא גזר תעניתא ולא אתא מיטרא חלש ליביה שרף פינכא דדייסא ובעי רחמי ולא אתא מיטרא אמר ליה רב נחמן בר אושפזתי אי שריף מר פינכא אחריתי דדייסא אתי מיטרא איכסיף וחלש דעתיה ואתא מיטרא,ר\' חנינא בן דוסא הוה קא אזיל באורחא אתא מיטרא אמר לפניו רבונו של עולם כל העולם כולו בנחת וחנינא בצער פסק מיטרא כי מטא לביתיה אמר לפניו רבונו של עולם כל העולם כולו בצער וחנינא בנחת אתא מיטרא,אמר רב יוסף מאי אהניא ליה צלותא דכהן גדול לגבי רבי חנינא בן דוסא דתנן היה מתפלל תפלה קצרה בבית החיצון מאי מצלי רבין בר אדא ורבא בר אדא דאמרי תרוייהו משמיה דרב יהודה יהי רצון מלפניך ה\' אלהינו שתהא השנה הזו גשומה ושחונה שחונה מעלייתא היא אדרבה גריעותא היא,אלא אם שחונה תהא גשומה וטלולה ואל יכנס לפניך תפלת עוברי דרכים רב אחא בריה דרבא מסיים משמיה דרב יהודה לא יעדי עביד שולטן מדבית יהודה ואל יהו עמך ישראל צריכין להתפרנס זה מזה ולא לעם אחר,אמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת ואומרת כל העולם כולו ניזון בשביל חנינא בני וחנינא בני דיו בקב חרובים מע"ש לע"ש הוה רגילא דביתהו למיחמא תנורא כל מעלי דשבתא ושדייא אקטרתא ' None | 23b but he did not return their greetings. Toward evening, as he was gathering firewood, he placed the wood and hoe on one shoulder and his cloak on the other shoulder. Along the entire way he did not wear his shoes, but when he reached water he put on his shoes. When he reached an area filled with shrubs and thorns he lifted up his clothes. When he reached the city, his wife came out to greet him, adorned with finery. When he reached his house, his wife entered first, he entered afterward, and afterward the two Sages entered. He sat and ate bread, but he did not say to the Sages: Come and eat, as was customary and polite. He divided bread to his children; to the elder child he gave one piece and to the younger one he gave two.,Abba Ḥilkiyya said to his wife: I know that these Sages have come due to the rain. Let us go up to the roof and pray for mercy. Perhaps the Holy One, Blessed be He, will be appeased, and it will rain, and we will not receive credit ourselves for the rainfall. They went up to the roof. He stood in one corner and she stood in the other corner. Clouds began to form on that side where his wife stood. When he descended, he said to the Sages: Why have the Sages come? They said to him: The other Sages have sent us to the Master, so that you should pray for mercy for rain. He said to them: Blessed is God, Who did not require you to petition Abba Ḥilkiyya, as the sky has filled with clouds and rain is certainly on its way.,They said to him: We know that the rain has come on the Master’s account. However, let the Master please say and explain to us these aspects of your behavior that are puzzling to us: What is the reason that when we greeted the Master, the Master did not return our greeting? He said to them: I am a day laborer, hired for the day, and I said to myself that I may not delay my work to answer you. They further inquired: And what is the reason that the Master carried the firewood on one shoulder and his cloak on the other shoulder? He said to them: It was a borrowed robe. I borrowed it for this purpose, to wear it, and I did not borrow it for that purpose, to place wood on it.,The Sages continued to ask Abba Ḥilkiyya about his unusual behavior. What is the reason that the entire way the Master did not wear his shoes, but when he reached water he put on his shoes? He said to them: The entire way I can see and take care where I walk, and therefore there is no need for me to wear out my shoes, but in the water I cannot see. Therefore, I put on my shoes to avoid hurting myself. They asked: What is the reason that when the Master reached shrubs and thorns, he lifted up his clothes? He said to them: This flesh will heal if it is scratched by thorns, but this garment will not heal if it is torn.,They further inquired: What is the reason that when the Master reached the city, the Master’s wife came out adorned in her finery? He said to them: She dresses that way so that when I walk through the city I will not set my eyes upon another woman. They asked: What is the reason that she entered first, and afterward the Master entered, and only afterward we entered? He said to them: Because you have not been checked by me. I cannot be sure how you will act, and therefore I did not want you to be alone with my wife.,The Sages were not done with their questions. What is the reason that when the Master ate bread, you did not say to us: Come and eat? He replied: Because there is not enough bread for guests, and I said to myself that I should not gain credit from the Sages for nothing, by offering you food I cannot serve you. They asked: What is the reason that the Master gave the older child one piece of bread and the younger child two? He said to them: This older child stays at home, and if he is hungry he can eat at any time, but this younger child sits and studies in the synagogue, and therefore he is hungrier.,The two Sages had one final set of queries for Abba Ḥilkiyya. And what is the reason that the clouds began to form on that side where the Master’s wife stood before your own side? He explained: Because my wife is frequently at home, and she gives bread to the poor, and therefore her provision of benefit to the needy is immediate, i.e., soon after the rains fall she is able to provide the needy with provisions. Accordingly, her prayers are answered without delay. In contrast, I give money to the poor, and consequently, the benefit of my gift is not immediate, i.e., it takes a lot of time before the rainfall results in my ability to give money to the poor. Alternatively, her prayers may have been answered first because when certain hooligans biryonei were living in our neighborhood, I prayed that they should die, but she prayed that they should repent. And indeed, they repented.,§ The Gemara relates another story about a descendant of Ḥoni HaMe’aggel. Ḥa HaNeḥba was the son of Ḥoni HaMe’aggel’s daughter. When the world was in need of rain, the Sages would send schoolchildren to him, and they would grab him by the hem of his cloak and say to him: Father, Father, give us rain. He said before the Holy One, Blessed be He: Master of the Universe, act on behalf of these children, who cannot distinguish between their Father in Heaven, Who can provide rain, and the father who cannot provide rain. The Gemara asks: And why was he called Ḥa HaNeḥba? Because he would hide maḥbi himself in the lavatory so that people would not bestow honor upon him.,The Gemara relates another story about righteous individuals praying for rain. Rabbi Zerika said to Rav Safra: Come and see what the difference is between the powerful men of Eretz Yisrael and the pious men of Babylonia. This comparison serves to highlight the righteousness of the great men of Eretz Yisrael. By the pious men of Babylonia, I mean Rav Huna and Rav Ḥisda. When the world is in need of rain, these Sages say: Let us assemble together and pray for mercy, and perhaps the Holy One, Blessed be He, will be appeased and bring rain. In this manner, the pious men of Babylonia publicized their prayers for rain.,By contrast, the powerful men of Eretz Yisrael, such as Rabbi Yona, the father of Rabbi Mani, acted differently. When the world was in need of rain, he enters his house and say to his household: Give me my sack gevalki and I will go and buy myself a dinar of grain. When he went outside, he went and stood in a low place, as it is written: “Out of the depths I have called You, O Lord” (Psalms 130:1). And he would stand in a secluded place, and cover himself with sackcloth, and pray for mercy, and rain would come. When he would come home, they would say to him: Did the Master bring grain? He said to them: I said to myself, since rain has now come, there will be relief in the world and prices will soon go down. In this manner, he hid his greatness even from his own household.,And furthermore, the Gemara relates that Rabbi Mani, Rabbi Yona’s son, was persecuted by members of the house of the Nasi. He prostrated himself upon his father’s grave and said to him: Father, Father, these men are persecuting me. One day, those men were passing there, by the grave, and the legs of their horses became stuck in the ground until they accepted upon themselves not to persecute Rabbi Mani anymore.,And furthermore, the Gemara relates that Rabbi Mani was frequently found before Rabbi Yitzḥak ben Elyashiv, a well-known miracle worker. Once, Rabbi Mani said to him: The wealthy members of my father-in-law’s house are persecuting me. Rabbi Yitzḥak said: May they become poor, so they will no longer lord over you. And indeed, they became poor. Some time later, Rabbi Mani said to his teacher: Now that they are poor they are pressuring me for ficial support. Rabbi Yitzḥak said: May they become rich again. And indeed, they became rich.,Rabbi Mani said to his teacher: The members of my household, i.e., my wife, are not acceptable to me, as she is not beautiful. Rabbi Yitzḥak said: What is her name? Rabbi Mana replied: Ḥana. Rabbi Yitzḥak declared: Let Ḥana grow beautiful, and indeed she grew beautiful. After a while, Rabbi Mani said to Rabbi Yitzḥak: She acts haughtily toward me, due to her great beauty. He said to him: If so, let Ḥana return to her homely appearance, and she returned to her homely appearance.,The Gemara relates: These two students, who were sitting before Rabbi Yitzḥak ben Elyashiv, said to him: Let the Master pray for mercy on our behalf, that we should become very wise. He said to them: This power was indeed with me at one stage, as I used to be able to pray for matters of this kind, but I sent it away. I took it upon myself never to pray for changes in the world order.,The Gemara cites another story involving a complaint. Rabbi Yosei bar Avin was frequently found before Rabbi Yosei from Yokrat. At some point he left him and came to study before Rav Ashi, who did not recognize him.' 24b was connected to the order of Nezikin, while they were largely unfamiliar with the rest of the Mishna, and we learn all six orders of the Mishna. And when Rav Yehuda reached tractate Uktzin, which discusses the extent to which various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, which is the basis for the halakha that a woman who pickles a vegetable in a pot, etc. (Teharot 2:1), and some say that when he reached the halakha that olives that are pickled with their leaves are ritually pure, etc., as they are no longer considered part of the fruit (Uktzin 2:1), he would say: Those are the disputes between Rav and Shmuel that we see here. He felt it was an extremely challenging passage, as difficult as the most complex arguments between Rav and Shmuel.,And we, in contrast, learn tractate Uktzin in thirteen yeshivot, while, with regard to miracles, after declaring a fast to pray for a drought to end, when Rav Yehuda would remove one of his shoes as a sign of distress, the rain would immediately come, before he could remove his second shoe. And yet we cry out all day and no one notices us. Rabba continued: If the difference between the generations is due to inappropriate deeds, if there is anyone who has seen me do anything improper, let him say so. I am not at fault, but what can the great leaders of the generation do when their generation is not worthy, and rain is withheld on account of the people’s transgressions?,The Gemara explains the reference to Rav Yehuda’s shoe. Rav Yehuda saw two people wasting bread, throwing it back and forth. He said: I can learn from the fact that people are acting like this that there is plenty in the world. He cast his eyes angrily upon the world, and there was a famine. The Sages said to Rav Kahana, son of Rav Neḥunya, the attendant of Rav Yehuda: The Master, who is frequently present before Rav Yehuda, should persuade him to leave by way of the door nearest the market, so that he will see the terrible effects of the famine. Rav Kahana persuaded Rav Yehuda, and he went out to the market, where he saw a crowd.,He said to them: What is this gathering? They said to him: We are standing by a container kuspa of dates that is for sale. He said: If so many people are crowding around to purchase a single container of dates, I can learn from this that there is a famine in the world. He said to his attendant: I want to fast over this; remove my shoes as a sign of distress. He removed one of his shoes and rain came. When he began to take off the other shoe, Elijah came and said to him: The Holy One, Blessed be He, said: If you remove your other shoe, I will destroy the entire world so that you will not be further distressed.,Rav Mari, son of Shmuel’s daughter, said: At that moment, I was standing on the bank of the Pappa River. I saw angels who appeared as sailors bringing sand and filling ships with it, and it became fine flour. Everyone came to buy this flour, but I said to them: Do not purchase this flour, as it is the product of miracles. Tomorrow, boats filled with wheat will come from Parzina, and you may purchase that produce.,§ The Gemara relates another story. Rava happened to come to the city of Hagrunya. He decreed a fast, but rain did not come. He said to the local residents: Everyone, continue your fast and do not eat tonight. The next morning he said to them: Whoever had a dream last night, let him say it. Rabbi Elazar of Hagronya said to them: The following was recited to me in my dream. Good greetings to a good master from a good Lord, Who in His goodness does good for His people. Rava said: I can learn from this that it is a favorable time to pray for mercy. He prayed for mercy and rain came.,The Gemara relates another story that deals with prayer for rain. There was a certain man who was sentenced to be flogged by Rava’s court because he had relations with a gentile woman. Rava flogged the man and he died as a result. When this matter was heard in the house of the Persian King Shapur, he wanted to punish Rava for imposing the death penalty, as he thought, without the king’s permission. Ifra Hormiz, mother of King Shapur, said to her son: Do not interfere and quarrel with the Jews, as whatever they request from God, their Master, He gives them.,He said to her: What is this that He grants them? She replied: They pray for mercy and rain comes. He said to her: This does not prove that God hears their prayers, as that occurs merely because it is the time for rain, and it just so happens that rain falls after they pray. Rather, if you want to prove that God answers the prayers of the Jews, let them pray for mercy now, in the summer season of Tammuz, and let rain come. Ifra Hormiz sent a message to Rava: Direct your attention and pray for mercy that rain may come. He prayed for mercy, but rain did not come.,He said before God: Master of the Universe, it is written: “O God, we have heard with our ears, our fathers have told us, what work You did in their days, in days of old” (Psalms 44:2), but we have not seen it with our own eyes. As soon as he said this, rain came until the gutters of Meḥoza overflowed and poured into the Tigris River. Rava’s father came and appeared to him in a dream and said to him: Is there anyone who troubles Heaven so much to ask for rain out of its season? In his dream, his father further said to him: Change your place of rest at night. He changed his place, and the next day he found that his bed had been slashed by knives.,The Gemara relates: Rav Pappa decreed a fast, but rain did not come. His heart became weak from hunger, so he swallowed seraf a bowl pinka of porridge, and prayed for mercy, but rain still did not come. Rav Naḥman bar Ushpazti said to him: If the Master swallows another bowl of porridge, rain will come. He was mocking Rav Pappa for eating while everyone else was fasting. Rav Pappa was embarrassed and grew upset, and rain came.,The Gemara tells another story about prayer for rain. Rabbi Ḥanina ben Dosa was traveling along a road when it began to rain. He said before God: Master of the Universe, the entire world is comfortable, because they needed rain, but Ḥanina is suffering, as he is getting wet. The rain ceased. When he arrived at his home, he said before God: Master of the Universe, the entire world is suffering that the rain stopped, and Ḥanina is comfortable? The rain began to come again.,Rav Yosef said, in reaction to this story: What effect does the prayer of the High Priest have against that of Rabbi Ḥanina ben Dosa? As we learned in a mishna: After leaving the Holy of Holies on Yom Kippur, the High Priest would recite a brief prayer in the outer chamber. The Gemara asks: What would he pray? Ravin bar Adda and Rava bar Adda both say in the name of Rav Yehuda that this was his prayer: May it be Your will, Lord our God, that this year shall be rainy and hot. The Gemara expresses surprise at this request: Is heat a good matter? On the contrary, it is unfavorable. Why should he request that the year be hot?,Rather, say that he recited the following: If the upcoming year is hot, may it also be rainy and moist with dew, lest the heat harm the crops. The High Priest would also pray: And let not the prayer of travelers enter Your presence. Rav Aḥa, son of Rava, in the name of Rav Yehuda, concluded the wording of this prayer: May the rule of power not depart from the house of Judea. And may Your nation Israel not depend upon each other for sustece, nor upon another nation. Instead, they should be sustained from the produce of their own land. Evidently, the High Priest’s prayer that God should not listen to the prayer of individual travelers was disregarded in the case of Rabbi Ḥanina ben Dosa.,§ The Gemara continues to discuss the righteous Rabbi Ḥanina ben Dosa and the wonders he performed. Rav Yehuda said that Rav said: Each and every day a Divine Voice emerges from Mount Horeb and says: The entire world is sustained by the merit of My son Ḥanina ben Dosa, and yet for Ḥanina, My son, a kav of carobs, a very small amount of inferior food, is sufficient to sustain him for an entire week, from one Shabbat eve to the next Shabbat eve. The Gemara relates: Rabbi Ḥanina ben Dosa’s wife would heat the oven every Shabbat eve and create a great amount of smoke, ' None |
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68. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Miracle • Miraculous
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 231; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 70
| 29a הרהורי עבירה קשו מעבירה וסימניך ריחא דבישרא שילהי דקייטא קשיא מקייטא וסימניך תנורא שגירא,אישתא דסיתוא קשיא מדקייטא וסימניך תנורא קרירא מיגמר בעתיקתא קשיא מחדתא וסימניך טינא בר טינא,א"ר אבהו מ"ט דרבי דכתיב (תהלים כב, א) למנצח על אילת השחר מה אילה זו קרניה מפצילות לכאן ולכאן אף שחר זה מפציע לכאן ולכאן,א"ר זירא למה נמשלה אסתר לאילה לומר לך מה אילה רחמה צר וחביבה על בעלה כל שעה ושעה כשעה ראשונה אף אסתר היתה חביבה על אחשורוש כל שעה ושעה כשעה ראשונה א"ר אסי למה נמשלה אסתר לשחר לומר לך מה שחר סוף כל הלילה אף אסתר סוף כל הנסים,והא איכא חנוכה ניתנה לכתוב קא אמרינן הניחא למאן דאמר אסתר ניתנה לכתוב אלא למאן דאמר אסתר לא ניתנה לכתוב מאי איכא למימר,מוקים לה כר\' בנימין בר יפת אמר ר\' אלעזר דאמר רבי בנימין בר יפת אמר רבי אלעזר למה נמשלו תפלתן של צדיקים כאילת לומר לך מה אילה זו כל זמן שמגדלת קרניה מפצילות אף צדיקים כל זמן שמרבין בתפלה תפלתן נשמעת,שחטו את התמיד אימת אילימא בשאר ימות השנה לא סגיא דלאו כהן גדול אלא ביום הכפורים מאור הלבנה מי איכא,הכי קאמר וביום הכפורים כי אמר ברק ברקאי הורידו כ"ג לבית הטבילה,תני אבוה דרבי אבין לא זו בלבד אמרו אלא אף מליקת העוף וקמיצת מנחה בלילה תשרף בשלמא עולת העוף מאי דהוה הוה אלא קומץ'' None | 29a Thoughts of transgression are worse than transgression itself, and your mnemonic is the odor of meat. The smell of roasting meat is more appetizing than actually eating the meat. The heat of the end of summer is more oppressive than the heat of the summer itself, and your mnemonic is a heated oven. After an oven has been heated several times in the course of a day, lighting it again, even slightly, will produce powerful heat. So too, at the end of the summer, since everything is hot, the heat is more oppressive.,A fever in the winter is more powerful than a fever in the summer, and your mnemonic is a cold oven. Heating a cold oven requires greater heat than heating a hot oven. A fever that succeeds in raising the body temperature in the winter must be more powerful than a fever that raises the body temperature in the summer. Relearning old material that was known and forgotten is more difficult than learning from new material. And your mnemonic is mixing mortar from mortar. It is harder to take hardened mortar, crush it, and mix new mortar than it is to simply mix new mortar.,Apropos moonlight and sunlight discussed previously, Rabbi Abbahu said: What is the rationale for the statement of Rabbi Yehuda HaNasi that sunlight diffuses and in that sense is dissimilar to moonlight? It is as it is written: “For the leader, about the morning hind” (Psalms 22:1); just as the antlers of a hind branch out to here and to there, so too, the light of dawn diffuses to here and to there.,In tractate Megilla, the Gemara states that Queen Esther prophetically recited this Psalm in reference to her situation as she was about to come before King Ahasuerus without being summoned. Rabbi Zeira said: Why is Esther likened to a hind? It is to tell you: Just as in the case of a hind its womb is narrow and it is desirable to its mate at each and every hour like it is at the first hour, so too, Esther was desirable to Ahasuerus at each and every hour like she was at the first hour. Rabbi Asi said: Why was Esther likened to the dawn? It is to tell you: Just as the dawn is the conclusion of the entire night, so too, Esther was the conclusion of all miracles performed for the entire Jewish people.,The Gemara asks: But isn’t there the miracle of Hanukkah, which was performed many years later? The Gemara answers: It is true that additional miracles were performed after the miracle of Purim; however, it is with regard to miracles for which permission was granted to write them in the Bible that we are saying that the miracle of Purim was the last one. The Gemara asks: That works out well according to the one who said: Permission was granted to write the Scroll of Esther in the Bible as a book whose sanctity equals that of the other books of the Bible. However, according to the one who said: Permission was not granted to write the Scroll of Esther in the Bible, and its sanctity does not reach the level of the other books of the Bible, what can be said?,The Gemara answers: Actually, Purim was not the conclusion of all miracles performed for the entire Jewish people, and the one who holds that permission was not granted for the Scroll of Esther to be written establishes the analogy between Esther and the hind in accordance with the statement that Rabbi Binyamin bar Yefet said that Rabbi Elazar said; as Rabbi Binyamin bar Yefet said that Rabbi Elazar said: Why are the prayers of the righteous likened to a hind? It is to tell you: Just as with regard to a hind, as long as it grows its antlers they continue to branch out; so too, with regard to the righteous, as long as they engage more in prayer their prayer is heard.,§ The mishna relates that as a result of the confusion, they slaughtered the daily offering before dawn. The Gemara asks: When did this incident occur? If we say it occurred during the rest of the days of the year, is there no alternative to having the service performed by the High Priest? The mishna states that after slaughtering the daily offering, they led the High Priest down to the Hall of Immersion. On all the other days of the year, the High Priest need not perform the service and it may be performed by a common priest. Rather, it must be that this incident occurred on Yom Kippur, when the service is performed exclusively by the High Priest. However, in that case, is there moonlight? According to the lunar cycle, the moon never rises in the east adjacent to dawn on Yom Kippur.,The Gemara answers that this is what the mishna is saying: The incident occurred during the rest of the year, at which point they instituted that the appointed priest announce the arrival of dawn in the Temple. And on Yom Kippur, when the appointed priest said: The light flashed, they immediately led the High Priest down to the Hall of Immersion.,Apropos this fundamental halakha, the father of Rabbi Avin taught a baraita: Not only this, that a daily offering slaughtered before dawn is disqualified and burned, did they say; rather, even in the case of the pinching of the neck of a bird and the taking of the handful of a meal-offering that are performed at night, these items must be burned. The Gemara analyzes the baraita: Granted, a bird sacrificed as a burnt-offering is disqualified if pinched before dawn; what was, was. The situation can no longer be remedied, and the bird must be burned. However, why should the handful of a meal-offering be burned?'' None |
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69. Origen, Against Celsus, 1.6, 1.46, 1.67-1.68, 2.48-2.50, 3.24, 3.27, 7.9 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apocryphal Acts, and miracles • Christian elite rhetoric, Jesus’ miracles, legitimacy of • Epidauros Miracle Inscriptions, testimony about Asklepios teaching wrestling move • Jesus, work/acts/miracles of • Jesus’ miracles, Celsus’ view of • Jesus’ miracles, Christian elite rhetoric on • Miracles • Miracles, Reluctance to perform • Miracles, Witnesses • Miracles, secret • Miracles/miraculous/miracle-workers • miracle • miracles,
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 697, 698, 700, 710; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 105; Huttner (2013), Early Christianity in the Lycus Valley, 204, 205; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 150, 151, 195, 196; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 198, 199, 205, 206, 207
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1.6 After this, through the influence of some motive which is unknown to me, Celsus asserts that it is by the names of certain demons, and by the use of incantations, that the Christians appear to be possessed of (miraculous) power; hinting, I suppose, at the practices of those who expel evil spirits by incantations. And here he manifestly appears to malign the Gospel. For it is not by incantations that Christians seem to prevail (over evil spirits), but by the name of Jesus, accompanied by the announcement of the narratives which relate to Him; for the repetition of these has frequently been the means of driving demons out of men, especially when those who repeated them did so in a sound and genuinely believing spirit. Such power, indeed, does the name of Jesus possess over evil spirits, that there have been instances where it was effectual, when it was pronounced even by bad men, which Jesus Himself taught (would be the case), when He said: Many shall say to Me in that day, In Your name we have cast out devils, and done many wonderful works. Whether Celsus omitted this from intentional malignity, or from ignorance, I do not know. And he next proceeds to bring a charge against the Saviour Himself, alleging that it was by means of sorcery that He was able to accomplish the wonders which He performed; and that foreseeing that others would attain the same knowledge, and do the same things, making a boast of doing them by help of the power of God, He excludes such from His kingdom. And his accusation is, that if they are justly excluded, while He Himself is guilty of the same practices, He is a wicked man; but if He is not guilty of wickedness in doing such things, neither are they who do the same as He. But even if it be impossible to show by what power Jesus wrought these miracles, it is clear that Christians employ no spells or incantations, but the simple name of Jesus, and certain other words in which they repose faith, according to the holy Scriptures. ' "
1.46 For the law and the prophets are full of marvels similar to those recorded of Jesus at His baptism, viz., regarding the dove and the voice from heaven. And I think the wonders wrought by Jesus are a proof of the Holy Spirit's having then appeared in the form of a dove, although Celsus, from a desire to cast discredit upon them, alleges that He performed only what He had learned among the Egyptians. And I shall refer not only to His miracles, but, as is proper, to those also of the apostles of Jesus. For they could not without the help of miracles and wonders have prevailed on those who heard their new doctrines and new teachings to abandon their national usages, and to accept their instructions at the danger to themselves even of death. And there are still preserved among Christians traces of that Holy Spirit which appeared in the form of a dove. They expel evil spirits, and perform many cures, and foresee certain events, according to the will of the Logos. And although Celsus, or the Jew whom he has introduced, may treat with mockery what I am going to say, I shall say it nevertheless - that many have been converted to Christianity as if against their will, some sort of spirit having suddenly transformed their minds from a hatred of the doctrine to a readiness to die in its defense, and having appeared to them either in a waking vision or a dream of the night. Many such instances have we known, which, if we were to commit to writing, although they were seen and witnessed by ourselves, we should afford great occasion for ridicule to unbelievers, who would imagine that we, like those whom they suppose to have invented such things, had ourselves also done the same. But God is witness of our conscientious desire, not by false statements, but by testimonies of different kinds, to establish the divinity of the doctrine of Jesus. And as it is a Jew who is perplexed about the account of the Holy Spirit having descended upon Jesus in the form of a dove, we would say to him, Sir, who is it that says in Isaiah, 'And now the Lord has sent me and His Spirit.' In which sentence, as the meaning is doubtful - viz., whether the Father and the Holy Spirit sent Jesus, or the Father sent both Christ and the Holy Spirit- the latter is correct. For, because the Saviour was sent, afterwards the Holy Spirit was sent also, that the prediction of the prophet might be fulfilled; and as it was necessary that the fulfilment of the prophecy should be known to posterity, the disciples of Jesus for that reason committed the result to writing. "
1.67 After the above, this Jew of Celsus, as if he were a Greek who loved learning, and were well instructed in Greek literature, continues: The old mythological fables, which attributed a divine origin to Perseus, and Amphion, and Æacus, and Minos, were not believed by us. Nevertheless, that they might not appear unworthy of credit, they represented the deeds of these personages as great and wonderful, and truly beyond the power of man; but what have you done that is noble or wonderful either in deed or in word? You have made no manifestation to us, although they challenged you in the temple to exhibit some unmistakeable sign that you were the Son of God. In reply to which we have to say: Let the Greeks show to us, among those who have been enumerated, any one whose deeds have been marked by a utility and splendour extending to after generations, and which have been so great as to produce a belief in the fables which represented them as of divine descent. But these Greeks can show us nothing regarding those men of whom they speak, which is even inferior by a great degree to what Jesus did; unless they take us back to their fables and histories, wishing us to believe them without any reasonable grounds, and to discredit the Gospel accounts even after the clearest evidence. For we assert that the whole habitable world contains evidence of the works of Jesus, in the existence of those Churches of God which have been founded through Him by those who have been converted from the practice of innumerable sins. And the name of Jesus can still remove distractions from the minds of men, and expel demons, and also take away diseases; and produce a marvellous meekness of spirit and complete change of character, and a humanity, and goodness, and gentleness in those individuals who do not feign themselves to be Christians for the sake of subsistence or the supply of any mortal wants, but who have honestly accepted the doctrine concerning God and Christ, and the judgment to come. ' "
1.68 But after this, Celsus, having a suspicion that the great works performed by Jesus, of which we have named a few out of a great number, would be brought forward to view, affects to grant that those statements may be true which are made regarding His cures, or His resurrection, or the feeding of a multitude with a few loaves, from which many fragments remained over, or those other stories which Celsus thinks the disciples have recorded as of a marvellous nature; and he adds: Well, let us believe that these were actually wrought by you. But then he immediately compares them to the tricks of jugglers, who profess to do more wonderful things, and to the feats performed by those who have been taught by Egyptians, who in the middle of the market-place, in return for a few obols, will impart the knowledge of their most venerated arts, and will expel demons from men, and dispel diseases, and invoke the souls of heroes, and exhibit expensive banquets, and tables, and dishes, and dainties having no real existence, and who will put in motion, as if alive, what are not really living animals, but which have only the appearance of life. And he asks, Since, then, these persons can perform such feats, shall we of necessity conclude that they are 'sons of God,' or must we admit that they are the proceedings of wicked men under the influence of an evil spirit? You see that by these expressions he allows, as it were, the existence of magic. I do not know, however, if he is the same who wrote several books against it. But, as it helped his purpose, he compares the (miracles) related of Jesus to the results produced by magic. There would indeed be a resemblance between them, if Jesus, like the dealers in magical arts, had performed His works only for show; but now there is not a single juggler who, by means of his proceedings, invites his spectators to reform their manners, or trains those to the fear of God who are amazed at what they see, nor who tries to persuade them so to live as men who are to be justified by God. And jugglers do none of these things, because they have neither the power nor the will, nor any desire to busy themselves about the reformation of men, inasmuch as their own lives are full of the grossest and most notorious sins. But how should not He who, by the miracles which He did, induced those who beheld the excellent results to undertake the reformation of their characters, manifest Himself not only to His genuine disciples, but also to others, as a pattern of most virtuous life, in order that His disciples might devote themselves to the work of instructing men in the will of God, and that the others, after being more fully instructed by His word and character than by His miracles, as to how they were to direct their lives, might in all their conduct have a constant reference to the good pleasure of the universal God? And if such were the life of Jesus, how could any one with reason compare Him with the sect of impostors, and not, on the contrary, believe, according to the promise, that He was God, who appeared in human form to do good to our race? " 2.48 Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that we deemed Jesus to be the Son of God, because he healed the lame and the blind. And he adds: Moreover, as you assert, he raised the dead. That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart. And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz., the daughter of the ruler of the synagogue (of whom I know not why He said, She is not dead, but sleeps, stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the Gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the inner man, as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons. ' "2.49 Jesus, accordingly, in turning away the minds of His disciples, not merely from giving heed to sorcerers in general, and those who profess in any other manner to work miracles- for His disciples did not need to be so warned - but from such as gave themselves out as the Christ of God, and who tried by certain apparent miracles to gain over to them the disciples of Jesus, said in a certain passage: Then, if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not. For as the lightning comes out of the east, and shines even to the west, so also shall the coming of the Son of man be. And in another passage: Many will say unto Me in that day, Lord, Lord, have we not eaten and drunk in Your name, and by Your name have cast out demons, and done many wonderful works? And then will I say unto them, Depart from Me, because you are workers of iniquity. But Celsus, wishing to assimilate the miracles of Jesus to the works of human sorcery, says in express terms as follows: O light and truth! He distinctly declares, with his own voice, as you yourselves have recorded, that there will come to you even others, employing miracles of a similar kind, who are wicked men, and sorcerers; and he calls him who makes use of such devices, one Satan. So that Jesus himself does not deny that these works at least are not at all divine, but are the acts of wicked men; and being compelled by the force of truth, he at the same time not only laid open the doings of others, but convicted himself of the same acts. Is it not, then, a miserable inference, to conclude from the same works that the one is God and the other sorcerers? Why ought the others, because of these acts, to be accounted wicked rather than this man, seeing they have him as their witness against himself? For he has himself acknowledged that these are not the works of a divine nature, but the inventions of certain deceivers, and of thoroughly wicked men. Observe, now, whether Celsus is not clearly convicted of slandering the Gospel by such statements, since what Jesus says regarding those who are to work signs and wonders is different from what this Jew of Celsus alleges it to be. For if Jesus had simply told His disciples to be on their guard against those who professed to work miracles, without declaring what they would give themselves out to be, then perhaps there would have been some ground for his suspicion. But since those against whom Jesus would have us to be on our guard give themselves out as the Christ - which is not a claim put forth by sorcerers - and since He says that even some who lead wicked lives will perform miracles in the name of Jesus, and expel demons out of men, sorcery in the case of these individuals, or any suspicion of such, is rather, if we may so speak, altogether banished, and the divinity of Christ established, as well as the divine mission of His disciples; seeing that it is possible that one who makes use of His name, and who is wrought upon by some power, in some way unknown, to make the pretence that he is the Christ, should seem to perform miracles like those of Jesus, while others through His name should do works resembling those of His genuine disciples. Paul, moreover, in the second Epistle to the Thessalonians, shows in what manner there will one day be revealed the man of sin, the son of perdition, who opposes and exalts himself above all that is called God, or that is worshipped; so that he sits in the temple of God, showing himself that he is God. And again he says to the Thessalonians: And now you know what withholds that he might be revealed in his time. For the mystery of iniquity does already work: only he who now lets will let, until he be taken out of the way: and then shall that Wicked be revealed, whom the Lord will consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him, whose cunning is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish. And in assigning the reason why the man of sin is permitted to continue in existence, he says: Because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness. Let any one now say whether any of the statements in the Gospel, or in the writings of the apostle, could give occasion for the suspicion that there is therein contained any prediction of sorcery. Any one, moreover, who likes may find the prophecy in Daniel respecting antichrist. But Celsus falsities the words of Jesus, since He did not say that others would come working similar miracles to Himself, but who are wicked men and sorcerers, although Celsus asserts that He uttered such words. For as the power of the Egyptian magicians was not similar to the divinely-bestowed grace of Moses, but the issue clearly proved that the acts of the former were the effect of magic, while those of Moses were wrought by divine power; so the proceedings of the antichrists, and of those who feign that they can work miracles as being the disciples of Christ, are said to be lying signs and wonders, prevailing with all deceivableness of unrighteousness among them that perish; whereas the works of Christ and His disciples had for their fruit, not deceit, but the salvation of human souls. And who would rationally maintain that an improved moral life, which daily lessened the number of a man's offenses, could proceed from a system of deceit? " 3.24 And again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of silly individuals, although he cannot demonstrate that an incalculable number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could be cured neither by men nor devils.
3.27 Now, in answer to this account of Aristeas, we have to say, that if Celsus had adduced it as history, without signifying his own assent to its truth, it is in a different way that we should have met his argument. But since he asserts that he disappeared through the intervention of the divinity, and showed himself again in an unmistakeable manner, and visited many parts of the world, and made marvellous announcements; and, moreover, that there was an oracle of Apollo, enjoining the Metapontines to treat Aristeas as a god, he gives the accounts relating to him as upon his own authority, and with his full assent. And (this being the case), we ask, How is it possible that, while supposing the marvels related by the disciples of Jesus regarding their Master to be wholly fictitious, and finding fault with those who believe them, you, O Celsus, do not regard these stories of yours to be either products of jugglery or inventions? And how, while charging others with an irrational belief in the marvels recorded of Jesus, can you show yourself justified in giving credence to such statement as the above, without producing some proof or evidence of the alleged occurrences having taken place? Or do Herodotus and Pindar appear to you to speak the truth, while they who have made it their concern to die for the doctrine of Jesus, and who have left to their successors writings so remarkable on the truths which they believed, entered for the sake of fictions (as you consider them), and myths, and juggleries, upon a struggle which entails a life of danger and a death of violence? Place yourself, then, as a neutral party, between what is related of Aristeas and what is recorded of Jesus, and see whether, from the result, and from the benefits which have accrued from the reformation of morals, and to the worship of the God who is over all things, it is not allowable to conclude that we must believe the events recorded of Jesus not to have happened without the divine intervention, but that this was not the case with the story of Aristeas the Proconnesian. ' "
7.9 But as Celsus promises to give an account of the manner in which prophecies are delivered in Phœnicia and Palestine, speaking as though it were a matter with which he had a full and personal acquaintance, let us see what he has to say on the subject. First he lays it down that there are several kinds of prophecies, but he does not specify what they are; indeed, he could not do so, and the statement is a piece of pure ostentation. However, let us see what he considers the most perfect kind of prophecy among these nations. There are many, he says, who, although of no name, with the greatest facility and on the slightest occasion, whether within or without temples, assume the motions and gestures of inspired persons; while others do it in cities or among armies, for the purpose of attracting attention and exciting surprise. These are accustomed to say, each for himself, 'I am God; I am the Son of God; or, I am the Divine Spirit; I have come because the world is perishing, and you, O men, are perishing for your iniquities. But I wish to save you, and you shall see me returning again with heavenly power. Blessed is he who now does me homage. On all the rest I will send down eternal fire, both on cities and on countries. And those who know not the punishments which await them shall repent and grieve in vain; while those who are faithful to me I will preserve eternally.' Then he goes on to say: To these promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning: for so dark are they, as to have no meaning at all; but they give occasion to every fool or impostor to apply them to suit his own purposes. " ' None |
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70. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • miracles
Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 70; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 198
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71. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Christian elite rhetoric, Jesus’ miracles, legitimacy of • Jesus’ miracles, Christian elite rhetoric on • miracle • miracles, pagan argument about
Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 197; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 31
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72. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • miracle • touch miracles
Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 126; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 200
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73. Anon., Exodus Rabbah, 1.13 (4th cent. CE - 9th cent. CE)
Tagged with subjects: • Miraculous • wells, miraculous
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 226; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 70
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1.13 כְּשֶׁרָאָה שֶׁהֵם פָּרִים וְרָבִים, גָּזַר עַל הַזְּכָרִים, הֲדָא הוּא דִכְתִיב (שמות א, טו): וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת וגו'. מִי הָיוּ הַמְיַלְּדוֹת, רַב אָמַר כַּלָּה וַחֲמוֹתָהּ, יוֹכֶבֶד וֶאֱלִישֶׁבַע בַּת עֲמִינָדָב. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, אִשָּׁה וּבִתָּהּ, יוֹכֶבֶד וּמִרְיָם. וְלֹא הָיוּ לְמִרְיָם אֶלָּא חָמֵשׁ שָׁנִים, שֶׁאַהֲרֹן גָּדוֹל מִמּשֶׁה שָׁלשׁ שָׁנִים. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הוֹלֶכֶת הָיְתָה עִם יוֹכֶבֶד אִמָּהּ וְעוֹשָׂה צְרָכֶיהָ, וְהָיְתָה זְרִיזָה, שֶׁעַד שֶׁהַתִּינוֹק קָטָן הוּא נִכָּר. הוּא שֶׁאָמַר שְׁלֹמֹה (משלי כ, יא): גַּם בְּמַעֲלָלָיו יִתְנַכֶּר נָעַר וגו'. אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה, שֶׁהָיְתָה מְשַׁפֶּרֶת אֶת הַתִּינוֹק, כְּשֶׁהוּא יוֹצֵא מָלֵא דָּם, פּוּעָה שֶׁהָיְתָה נוֹפַעַת יַיִן בַּתִּינוֹק אַחַר אִמָּהּ. דָּבָר אַחֵר, שִׁפְרָה, שֶׁפָּרוּ וְרָבוּ יִשְׂרָאֵל עָלֶיהָ. פּוּעָה, שֶׁהָיְתָה מַפִּיעָה אֶת הַתִּינוֹק כְּשֶׁהָיוּ אוֹמְרִים מֵת. דָּבָר אַחֵר, שִׁפְרָה, שֶׁשִּׁפְּרָה מַעֲשֶׂיהָ לִפְנֵי הָאֱלֹהִים. דָּבָר אַחֵר, פּוּעָה, שֶׁהוֹפִיעָה אֶת יִשְׂרָאֵל לֵאלֹהִים. דָּבָר אַחֵר, פּוּעָה, שֶׁהוֹפִיעָה פָּנִים כְּנֶגֶד פַּרְעֹה, וְזָקְפָה חָטְמָהּ בּוֹ, וְאָמְרָה לוֹ, אוֹי לוֹ לְאוֹתוֹ הָאִישׁ כְּשֶׁיָּבוֹא הָאֱלֹהִים לִפָּרַע מִמֶּנּוּ. נִתְמַלֵּא עָלֶיהָ חֵמָה לְהָרְגָהּ. שִׁפְרָה, שֶׁהָיְתָה מְשַׁפֶּרֶת עַל דִּבְרֵי בִתָּהּ וּמְפַיֶּסֶת עָלֶיהָ. אָמְרָה לוֹ, אַתָּה מַשְׁגִּיחַ עָלֶיהָ, תִּינֹקֶת הִיא וְאֵינָהּ יוֹדַעַת כְּלוּם. רַבִּי חֲנִינָא בַּר רַב יִצְחָק אָמַר, שִׁפְרָה, שֶׁהֶעֱמִידָה יִשְׂרָאֵל לֵאלֹהִים, שֶׁבִּשְׁבִילָם נִבְרְאוּ הַשָּׁמַיִם, שֶׁכָּתוּב בָּהֶם (איוב כו, יג): בְּרוּחוֹ שָׁמַיִם שִׁפְרָה. פּוּעָה, שֶׁהוֹפִיעָה פָּנִים כְּנֶגֶד אָבִיהָ, שֶׁהָיָה עַמְרָם רֹאשׁ סַנְהֶדְּרִין בְּאוֹתָהּ שָׁעָה, כֵּיוָן שֶׁגָּזַר פַּרְעֹה וְאָמַר (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד, אָמַר עַמְרָם וְלָרִיק יִשְׂרָאֵל מוֹלִידִים, מִיָּד הוֹצִיא אֶת יוֹכֶבֶד וּפֵרַשׁ עַצְמוֹ מִתַּשְׁמִישׁ הַמִּטָּה, וְגֵרַשׁ אֶת אִשְׁתּוֹ כְּשֶׁהִיא מְעֻבֶּרֶת מִשְׁלשָׁה חֳדָשִׁים, עָמְדוּ כָּל יִשְׂרָאֵל וְגֵרְשׁוּ אֶת נְשׁוֹתֵיהֶן. אָמְרָה לוֹ בִּתּוֹ גְּזֵרָתְךָ קָשָׁה מִשֶּׁל פַּרְעֹה, שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים, וְאַתָּה עַל הַזְּכָרִים וּנְקֵבוֹת. פַּרְעֹה רָשָׁע הוּא וּגְזֵרָתוֹ סָפֵק מִתְקַיֶּמֶת סָפֵק אֵינָהּ מִתְקַיֶּמֶת, אֲבָל אַתָּה צַדִּיק וּגְזֵרָתְךָ מִתְקַיֶּמֶת. עָמַד הוּא וְהֶחֱזִיר אֶת אִשְׁתּוֹ, עָמְדוּ כָּל יִשְׂרָאֵל וְהֶחֱזִירוּ נְשׁוֹתֵיהֶם. הֱוֵי פּוּעָה, שֶׁהוֹפִיעָה פָּנִים כְּנֶגֶד אָבִיהָ."" None | sup>
1.13 "And the king of Egypt said to the midwives, etc. Who are the midwives. Rav says a woman and her daughter in law - Yocheved and Elisheva bat Aminadav. And Rabi Shmuel bar Nachman says a woman and her daughter Yocheved and Miriam. That one of their names was Shifra - she beautified the baby when it would come out full of blood. Puah - that she squirted wine into the babies mouth after it came out of its mother. Another thing, Shifra: that B\\"Y were fruitful and multiplied under her. Puah: that she would cause the newborn to cry out when it was thought to be stillborn. Another thing, Shifra that she beautified her actions before Hashem Another thing, Puah - that she appeared to B\\"Y for Hashem - she taught B\\"Y. Puah - she was insolent (hofi’ah panim) toward Pharaoh and looked down her nose at him. She told him: “Woe to you on the day of judgment, when God will come to demand punishment of you.” Pharaoh immediately became enraged and wanted to kill her. Shifra, that she beautified her daughters words to Paraoh and mollified him and said to him: “Do you take notice of her? She is a baby, and knows nothing” (Ex. Rabbah, loc. cit.). Rav Chanina the son of Rav Yitzchak said: Shifra: that she supported Yisrael for Hashem that for them the world was created that it says, By His breath He made the heavens. In another midrashic account, she was called Puah because of her insolence which, in this depiction, was directed against her father Amram. When Pharaoh ordered the Israelite boys to be cast into the Nile, Amram said: “Shall an Israelite lie with his wife for nothing?” He immediately separated from Jochebed and divorced her. When the Israelites saw this action by Amram, who was the head of the Sanhedrin at the time, they also divorced their wives. Puah told her father: “Father, your decree is harsher than that of Pharaoh! He only decreed against the males, but you have decreed against both the males and the females. It is doubtful whether the decree of the wicked Pharaoh will come to pass, but you are righteous, and so your decree will be fulfilled.” Amram immediately took back his wife, and following his lead, all the other Israelite men did the same. Miriam was accordingly given the name of Puah, since she was insolent (hofi’ah panim) to her father.", '' None |
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74. Augustine, The City of God, 8.23, 10.7-10.8, 10.10, 10.12, 10.16, 10.26, 14.15, 19.23, 21.8, 21.10, 22.8, 22.8.14, 22.8.21 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Arnobius, miracles • Dreams (in Late Antique and Medieval Christian literature), Ps.-Augustine, On the Miracles of St. Stephen • Magic, Miracles, and Magicians • Miracle, • Miracle-workers • Miracles • Miracles (miraculous) • Miracles, Stories • Stephen (St.), miracles attributed to • accused of falsity, miracles of • healing, miraculous, • impietas against, associated with miracles • miracle • miracles • miracles, • miracles, angelic vs demonic • miracles, as Christocentric • miracles, demonic • miracles, humans transformed into animals • miracles, in pagan mythology • miracles, of Christ • miracles, of the apostles • miracles, pagan argument about
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 463; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 177; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 315, 316; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 243; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 13; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 44, 72; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 180, 181; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 100; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 174; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 82; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 109; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 20, 21, 31, 260; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 178, 179, 180; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 200; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 47, 50, 99, 117, 118, 128, 129, 130, 131, 136, 138, 140, 141, 142, 144, 174, 175, 176
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8.23 The Egyptian Hermes, whom they call Trismegistus, had a different opinion concerning those demons. Apuleius, indeed, denies that they are gods; but when he says that they hold a middle place between the gods and men, so that they seem to be necessary for men as mediators between them and the gods, he does not distinguish between the worship due to them and the religious homage due to the supernal gods. This Egyptian, however, says that there are some gods made by the supreme God, and some made by men. Any one who hears this, as I have stated it, no doubt supposes that it has reference to images, because they are the works of the hands of men; but he asserts that visible and tangible images are, as it were, only the bodies of the gods, and that there dwell in them certain spirits, which have been invited to come into them, and which have power to inflict harm, or to fulfil the desires of those by whom divine honors and services are rendered to them. To unite, therefore, by a certain art, those invisible spirits to visible and material things, so as to make, as it were, animated bodies, dedicated and given up to those spirits who inhabit them - this, he says, is to make gods, adding that men have received this great and wonderful power. I will give the words of this Egyptian as they have been translated into our tongue: And, since we have undertaken to discourse concerning the relationship and fellowship between men and the gods, know, O Æsculapius, the power and strength of man. As the Lord and Father, or that which is highest, even God, is the maker of the celestial gods, so man is the maker of the gods who are in the temples, content to dwell near to men. And a little after he says, Thus humanity, always mindful of its nature and origin, perseveres in the imitation of divinity; and as the Lord and Father made eternal gods, that they should be like Himself, so humanity fashioned its own gods according to the likeness of its own countece. When this Æsculapius, to whom especially he was speaking, had answered him, and had said, Do you mean the statues, O Trismegistus? - Yes, the statues, replied he, however unbelieving you are, O Æsculapius - the statues, animated and full of sensation and spirit, and who do such great and wonderful things - the statues prescient of future things, and foretelling them by lot, by prophet, by dreams, and many other things, who bring diseases on men and cure them again, giving them joy or sorrow according to their merits. Do you not know, O Æsculapius, that Egypt is an image of heaven, or, more truly, a translation and descent of all things which are ordered and transacted there, that it is, in truth, if we may say so, to be the temple of the whole world? And yet, as it becomes the prudent man to know all things beforehand, you ought not to be ignorant of this, that there is a time coming when it shall appear that the Egyptians have all in vain, with pious mind, and with most scrupulous diligence, waited on the divinity, and when all their holy worship shall come to nought, and be found to be in vain. Hermes then follows out at great length the statements of this passage, in which he seems to predict the present time, in which the Christian religion is overthrowing all lying figments with a vehemence and liberty proportioned to its superior truth and holiness, in order that the grace of the true Saviour may deliver men from those gods which man has made, and subject them to that God by whom man was made. But when Hermes predicts these things, he speaks as one who is a friend to these same mockeries of demons, and does not clearly express the name of Christ. On the contrary, he deplores, as if it had already taken place, the future abolition of those things by the observance of which there was maintained in Egypt a resemblance of heaven, - he bears witness to Christianity by a kind of mournful prophecy. Now it was with reference to such that the apostle said, that knowing God, they glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, Romans 1:21 and so on, for the whole passage is too long to quote. For Hermes makes many such statements agreeable to the truth concerning the one true God who fashioned this world. And I know not how he has become so bewildered by that darkening of the heart as to stumble into the expression of a desire that men should always continue in subjection to those gods which he confesses to be made by men, and to bewail their future removal; as if there could be anything more wretched than mankind tyrannized over by the work of his own hands, since man, by worshipping the works of his own hands, may more easily cease to be man, than the works of his hands can, through his worship of them, become gods. For it can sooner happen that man, who has received an honorable position, may, through lack of understanding, become comparable to the beasts, than that the works of man may become preferable to the work of God, made in His own image, that is, to man himself. Wherefore deservedly is man left to fall away from Him who made Him, when he prefers to himself that which he himself has made. For these vain, deceitful, pernicious, sacrilegious things did the Egyptian Hermes sorrow, because he knew that the time was coming when they should be removed. But his sorrow was as impudently expressed as his knowledge was imprudently obtained; for it was not the Holy Spirit who revealed these things to him, as He had done to the holy prophets, who, foreseeing these things, said with exultation, If a man shall make gods, lo, they are no gods; Jeremiah 16:10 and in another place, And it shall come to pass in that day, says the Lord, that I will cut off the names of the idols out of the land, and they shall no more be remembered. Zechariah 13:2 But the holy Isaiah prophesies expressly concerning Egypt in reference to this matter, saying, And the idols of Egypt shall be moved at His presence, and their heart shall be overcome in them, Isaiah 19:1 and other things to the same effect. And with the prophet are to be classed those who rejoiced that that which they knew was to come had actually come - as Simeon, or Anna, who immediately recognized Jesus when He was born, or Elisabeth, who in the Spirit recognized Him when He was conceived, or Peter, who said by the revelation of the Father, You are Christ, the Son of the living God. Matthew 16:16 But to this Egyptian those spirits indicated the time of their own destruction, who also, when the Lord was present in the flesh, said with trembling, Have You come here to destroy us before the time? Matthew 8:29 meaning by destruction before the time, either that very destruction which they expected to come, but which they did not think would come so suddenly as it appeared to have done, or only that destruction which consisted in their being brought into contempt by being made known. And, indeed, this was a destruction before the time, that is, before the time of judgment, when they are to be punished with eternal damnation, together with all men who are implicated in their wickedness, as the true religion declares, which neither errs nor leads into error; for it is not like him who, blown here and there by every wind of doctrine, and mixing true things with things which are false, bewails as about to perish a religion, which he afterwards confesses to be error. ' "
10.7 It is very right that these blessed and immortal spirits, who inhabit celestial dwellings, and rejoice in the communications of their Creator's fullness, firm in His eternity, assured in His truth, holy by His grace, since they compassionately and tenderly regard us miserable mortals, and wish us to become immortal and happy, do not desire us to sacrifice to themselves, but to Him whose sacrifice they know themselves to be in common with us. For we and they together are the one city of God, to which it is said in the psalm, Glorious things are spoken of you, O city of God; the human part sojourning here below, the angelic aiding from above. For from that heavenly city, in which God's will is the intelligible and unchangeable law, from that heavenly council-chamber - for they sit in counsel regarding us - that holy Scripture, descended to us by the ministry of angels, in which it is written, He that sacrifices unto any god, save unto the Lord only, he shall be utterly destroyed, Exodus 22:20 - this Scripture, this law, these precepts, have been confirmed by such miracles, that it is sufficiently evident to whom these immortal and blessed spirits, who desire us to be like themselves, wish us to sacrifice. " "10.8 I should seem tedious were I to recount all the ancient miracles, which were wrought in attestation of God's promises which He made to Abraham thousands of years ago, that in his seed all the nations of the earth should be blessed. Genesis 18:18 For who can but marvel that Abraham's barren wife should have given birth to a son at an age when not even a prolific woman could bear children; or, again, that when Abraham sacrificed, a flame from heaven should have run between the divided parts; or that the angels in human form, whom he had hospitably entertained, and who had renewed God's promise of offspring, should also have predicted the destruction of Sodom by fire from heaven; Genesis xviii and that his nephew Lot should have been rescued from Sodom by the angels as the fire was just descending, while his wife, who looked back as she went, and was immediately turned into salt, stood as a sacred beacon warning us that no one who is being saved should long for what he is leaving? How striking also were the wonders done by Moses to rescue God's people from the yoke of slavery in Egypt, when the magi of the Pharaoh, that is, the king of Egypt, who tyrannized over this people, were suffered to do some wonderful things that they might be vanquished all the more signally! They did these things by the magical arts and incantations to which the evil spirits or demons are addicted; while Moses, having as much greater power as he had right on his side, and having the aid of angels, easily conquered them in the name of the Lord who made heaven and earth. And, in fact, the magicians failed at the third plague; whereas Moses, dealing out the miracles delegated to him, brought ten plagues upon the land, so that the hard hearts of Pharaoh and the Egyptians yielded, and the people were let go. But, quickly repenting, and essaying to overtake the departing Hebrews, who had crossed the sea on dry ground, they were covered and overwhelmed in the returning waters. What shall I say of those frequent and stupendous exhibitions of divine power, while the people were conducted through the wilderness?- of the waters which could not be drunk, but lost their bitterness, and quenched the thirsty, when at God's command a piece of wood was cast into them? of the manna that descended from heaven to appease their hunger, and which begot worms and putrefied when any one collected more than the appointed quantity, and yet, though double was gathered on the day before the Sabbath (it not being lawful to gather it on that day), remained fresh? of the birds which filled the camp, and turned appetite into satiety when they longed for flesh, which it seemed impossible to supply to so vast a population? of the enemies who met them, and opposed their passage with arms, and were defeated without the loss of a single Hebrew, when Moses prayed with his hands extended in the form of a cross? of the seditious persons who arose among God's people, and separated themselves from the divinely-ordered community, and were swallowed up alive by the earth, a visible token of an invisible punishment? of the rock struck with the rod, and pouring out waters more than enough for all the host? of the deadly serpents' bites, sent in just punishment of sin, but healed by looking at the lifted brazen serpent, so that not only were the tormented people healed, but a symbol of the crucifixion of death set before them in this destruction of death by death? It was this serpent which was preserved in memory of this event, and was afterwards worshipped by the mistaken people as an idol, and was destroyed by the pious and God-fearing king Hezekiah, much to his credit. " 10.10 But here we have another and a much more learned Platonist than Apuleius, Porphyry, to wit, asserting that, by I know not what theurgy, even the gods themselves are subjected to passions and perturbations; for by adjurations they were so bound and terrified that they could not confer purity of soul - were so terrified by him who imposed on them a wicked command, that they could not by the same theurgy be freed from that terror, and fulfill the righteous behest of him who prayed to them, or do the good he sought. Who does not see that all these things are fictions of deceiving demons, unless he be a wretched slave of theirs, and an alien from the grace of the true Liberator? For if the Chald an had been dealing with good gods, certainly a well-disposed man, who sought to purify his own soul, would have had more influence with them than an evil-disposed man seeking to hinder him. Or, if the gods were just, and considered the man unworthy of the purification he sought, at all events they should not have been terrified by an envious person, nor hindered, as Porphyry avows, by the fear of a stronger deity, but should have simply denied the boon on their own free judgment. And it is surprising that that well-disposed Chald an, who desired to purify his soul by theurgical rites, found no superior deity who could either terrify the frightened gods still more, and force them to confer the boon, or compose their fears, and so enable them to do good without compulsion - even supposing that the good theurgist had no rites by which he himself might purge away the taint of fear from the gods whom he invoked for the purification of his own soul. And why is it that there is a god who has power to terrify the inferior gods, and none who has power to free them from fear? Is there found a god who listens to the envious man, and frightens the gods from doing good? And is there not found a god who listens to the well-disposed man, and removes the fear of the gods that they may do him good? O excellent theurgy! O admirable purification of the soul!- a theurgy in which the violence of an impure envy has more influence than the entreaty of purity and holiness. Rather let us abominate and avoid the deceit of such wicked spirits, and listen to sound doctrine. As to those who perform these filthy cleansings by sacrilegious rites, and see in their initiated state (as he further tells us, though we may question this vision) certain wonderfully lovely appearances of angels or gods, this is what the apostle refers to when he speaks of Satan transforming himself into an angel of light. 2 Corinthians 11:14 For these are the delusive appearances of that spirit who longs to entangle wretched souls in the deceptive worship of many and false gods, and to turn them aside from the true worship of the true God, by whom alone they are cleansed and healed, and who, as was said of Proteus, turns himself into all shapes, equally hurtful, whether he assaults us as an enemy, or assumes the disguise of a friend.
10.12 Since by means of these arts wonders are done which quite surpass human power, what choice have we but to believe that these predictions and operations, which seem to be miraculous and divine, and which at the same time form no part of the worship of the one God, in adherence to whom, as the Platonists themselves abundantly testify, all blessedness consists, are the pastime of wicked spirits, who thus seek to seduce and hinder the truly godly? On the other hand, we cannot but believe that all miracles, whether wrought by angels or by other means, so long as they are so done as to commend the worship and religion of the one God in whom alone is blessedness, are wrought by those who love us in a true and godly sort, or through their means, God Himself working in them. For we cannot listen to those who maintain that the invisible God works no visible miracles; for even they believe that He made the world, which surely they will not deny to be visible. Whatever marvel happens in this world, it is certainly less marvellous than this whole world itself - I mean the sky and earth, and all that is in them - and these God certainly made. But, as the Creator Himself is hidden and incomprehensible to man, so also is the manner of creation. Although, therefore, the standing miracle of this visible world is little thought of, because always before us, yet, when we arouse ourselves to contemplate it, it is a greater miracle than the rarest and most unheard-of marvels. For man himself is a greater miracle than any miracle done through his instrumentality. Therefore God, who made the visible heaven and earth, does not disdain to work visible miracles in heaven or earth, that He may thereby awaken the soul which is immersed in things visible to worship Himself, the Invisible. But the place and time of these miracles are dependent on His unchangeable will, in which things future are ordered as if already they were accomplished. For He moves things temporal without Himself moving in time, He does not in one way know things that are to be, and, in another, things that have been; neither does He listen to those who pray otherwise than as He sees those that will pray. For, even when His angels hear us, it is He Himself who hears us in them, as in His true temple not made with hands, as in those men who are His saints; and His answers, though accomplished in time, have been arranged by His eternal appointment. ' "
10.16 What angels, then, are we to believe in this matter of blessed and eternal life?- those who wish to be worshipped with religious rites and observances, and require that men sacrifice to them; or those who say that all this worship is due to one God, the Creator, and teach us to render it with true piety to Him, by the vision of whom they are themselves already blessed, and in whom they promise that we shall be so? For that vision of God is the beauty of a vision so great, and is so infinitely desirable, that Plotinus does not hesitate to say that he who enjoys all other blessings in abundance, and has not this, is supremely miserable. Since, therefore, miracles are wrought by some angels to induce us to worship this God, by others, to induce us to worship themselves; and since the former forbid us to worship these, while the latter dare not forbid us to worship God, which are we to listen to? Let the Platonists reply, or any philosophers, or the theurgists, or rather, periurgists, - for this name is good enough for those who practise such arts. In short, let all men answer - if, at least, there survives in them any spark of that natural perception which, as rational beings, they possess when created, - let them, I say, tell us whether we should sacrifice to the gods or angels who order us to sacrifice to them, or to that One to whom we are ordered to sacrifice by those who forbid us to worship either themselves or these others. If neither the one party nor the other had wrought miracles, but had merely uttered commands, the one to sacrifice to themselves, the other forbidding that, and ordering us to sacrifice to God, a godly mind would have been at no loss to discern which command proceeded from proud arrogance, and which from true religion. I will say more. If miracles had been wrought only by those who demand sacrifice for themselves, while those who forbade this, and enjoined sacrificing to the one God only, thought fit entirely to forego the use of visible miracles, the authority of the latter was to be preferred by all who would use, not their eyes only, but their reason. But since God, for the sake of commending to us the oracles of His truth, has, by means of these immortal messengers, who proclaim His majesty and not their own pride, wrought miracles of surpassing grandeur, certainty, and distinctness, in order that the weak among the godly might not be drawn away to false religion by those who require us to sacrifice to them and endeavor to convince us by stupendous appeals to our senses, who is so utterly unreasonable as not to choose and follow the truth, when he finds that it is heralded by even more striking evidences than falsehood? As for those miracles which history ascribes to the gods of the heathen - I do not refer to those prodigies which at intervals happen from some unknown physical causes, and which are arranged and appointed by Divine Providence, such as monstrous births, and unusual meteorological phenomena, whether startling only, or also injurious, and which are said to be brought about and removed by communication with demons, and by their most deceitful craft - but I refer to these prodigies which manifestly enough are wrought by their power and force, as, that the household gods which Æneas carried from Troy in his flight moved from place to place; that Tarquin cut a whetstone with a razor; that the Epidaurian serpent attached himself as a companion to Æsculapius on his voyage to Rome; that the ship in which the image of the Phrygian mother stood, and which could not be moved by a host of men and oxen, was moved by one weak woman, who attached her girdle to the vessel and drew it, as proof of her chastity; that a vestal, whose virginity was questioned, removed the suspicion by carrying from the Tiber a sieve full of water without any of it dropping: these, then, and the like, are by no means to be compared for greatness and virtue to those which, we read, were wrought among God's people. How much less can we compare those marvels, which even the laws of heathen nations prohibit and punish - I mean the magical and theurgic marvels, of which the great part are merely illusions practised upon the senses, as the drawing down of the moon, that, as Lucan says, it may shed a stronger influence on the plants? And if some of these do seem to equal those which are wrought by the godly, the end for which they are wrought distinguishes the two, and shows that ours are incomparably the more excellent. For those miracles commend the worship of a plurality of gods, who deserve worship the less the more they demand it; but these of ours commend the worship of the one God, who, both by the testimony of His own Scriptures, and by the eventual abolition of sacrifices, proves that He needs no such offerings. If, therefore, any angels demand sacrifice for themselves, we must prefer those who demand it, not for themselves, but for God, the Creator of all, whom they serve. For thus they prove how sincerely they love us, since they wish by sacrifice to subject us, not to themselves, but to Him by the contemplation of whom they themselves are blessed, and to bring us to Him from whom they themselves have never strayed. If, on the other hand, any angels wish us to sacrifice, not to one, but to many, not, indeed, to themselves, but to the gods whose angels they are, we must in this case also prefer those who are the angels of the one God of gods, and who so bid us to worship Him as to preclude our worshipping any other. But, further, if it be the case, as their pride and deceitfulness rather indicate, that they are neither good angels nor the angels of good gods, but wicked demons, who wish sacrifice to be paid, not to the one only and supreme God, but to themselves, what better protection against them can we choose than that of the one God whom the good angels serve, the angels who bid us sacrifice, not to themselves, but to Him whose sacrifice we ourselves ought to be? " "
10.26 I know not how it is so, but it seems to me that Porphyry blushed for his friends the theurgists; for he knew all that I have adduced, but did not frankly condemn polytheistic worship. He said, in fact, that there are some angels who visit earth, and reveal divine truth to theurgists, and others who publish on earth the things that belong to the Father, His height and depth. Can we believe, then, that the angels whose office it is to declare the will of the Father, wish us to be subject to any but Him whose will they declare? And hence, even this Platonist himself judiciously observes that we should rather imitate than invoke them. We ought not, then, to fear that we may offend these immortal and happy subjects of the one God by not sacrificing to them; for this they know to be due only to the one true God, in allegiance to whom they themselves find their blessedness, and therefore they will not have it given to them, either in figure or in the reality, which the mysteries of sacrifice symbolized. Such arrogance belongs to proud and wretched demons, whose disposition is diametrically opposite to the piety of those who are subject to God, and whose blessedness consists in attachment to Him. And, that we also may attain to this bliss, they aid us, as is fit, with sincere kindliness, and usurp over us no dominion, but declare to us Him under whose rule we are then fellow-subjects. Why, then, O philosopher, do you still fear to speak freely against the powers which are inimical both to true virtue and to the gifts of the true God? Already you have discriminated between the angels who proclaim God's will, and those who visit theurgists, drawn down by I know not what art. Why do you still ascribe to these latter the honor of declaring divine truth? If they do not declare the will of the Father, what divine revelations can they make? Are not these the evil spirits who were bound over by the incantations of an envious man, that they should not grant purity of soul to another, and could not, as you say, be set free from these bonds by a good man anxious for purity, and recover power over their own actions? Do you still doubt whether these are wicked demons; or do you, perhaps, feign ignorance, that you may not give offense to the theurgists, who have allured you by their secret rites, and have taught you, as a mighty boon, these insane and pernicious devilries? Do you dare to elevate above the air, and even to heaven, these envious powers, or pests, let me rather call them, less worthy of the name of sovereign than of slave, as you yourself own; and are you not ashamed to place them even among your sidereal gods, and so put a slight upon the stars themselves? " "
14.15 Therefore, because the sin was a despising of the authority of God - who had created man; who had made him in His own image; who had set him above the other animals; who had placed him in Paradise; who had enriched him with abundance of every kind and of safety; who had laid upon him neither many, nor great, nor difficult commandments, but, in order to make a wholesome obedience easy to him, had given him a single very brief and very light precept by which He reminded that creature whose service was to be free that He was Lord, - it was just that condemnation followed, and condemnation such that man, who by keeping the commandments should have been spiritual even in his flesh, became fleshly even in his spirit; and as in his pride he had sought to be his own satisfaction, God in His justice abandoned him to himself, not to live in the absolute independence he affected, but instead of the liberty he desired, to live dissatisfied with himself in a hard and miserable bondage to him to whom by sinning he had yielded himself, doomed in spite of himself to die in body as he had willingly become dead in spirit, condemned even to eternal death (had not the grace of God delivered him) because he had forsaken eternal life. Whoever thinks such punishment either excessive or unjust shows his inability to measure the great iniquity of sinning where sin might so easily have been avoided. For as Abraham's obedience is with justice pronounced to be great, because the thing commanded, to kill his son, was very difficult, so in Paradise the disobedience was the greater, because the difficulty of that which was commanded was imperceptible. And as the obedience of the second Man was the more laudable because He became obedient even unto death, Philippians 2:8 so the disobedience of the first man was the more detestable because he became disobedient even unto death. For where the penalty annexed to disobedience is great, and the thing commanded by the Creator is easy, who can sufficiently estimate how great a wickedness it is, in a matter so easy, not to obey the authority of so great a power, even when that power deters with so terrible a penalty? In short, to say all in a word, what but disobedience was the punishment of disobedience in that sin? For what else is man's misery but his own disobedience to himself, so that in consequence of his not being willing to do what he could do, he now wills to do what he cannot? For though he could not do all things in Paradise before he sinned, yet he wished to do only what he could do, and therefore he could do all things he wished. But now, as we recognize in his offspring, and as divine Scripture testifies, Man is like to vanity. For who can count how many things he wishes which he cannot do, so long as he is disobedient to himself, that is, so long as his mind and his flesh do not obey his will? For in spite of himself his mind is both frequently disturbed, and his flesh suffers, and grows old, and dies; and in spite of ourselves we suffer whatever else we suffer, and which we would not suffer if our nature absolutely and in all its parts obeyed our will. But is it not the infirmities of the flesh which hamper it in its service? Yet what does it matter how its service is hampered, so long as the fact remains, that by the just retribution of the sovereign God whom we refused to be subject to and serve, our flesh, which was subjected to us, now torments us by insubordination, although our disobedience brought trouble on ourselves, not upon God? For He is not in need of our service as we of our body's; and therefore what we did was no punishment to Him, but what we receive is so to us. And the pains which are called bodily are pains of the soul in and from the body. For what pain or desire can the flesh feel by itself and without the soul? But when the flesh is said to desire or to suffer, it is meant, as we have explained, that the man does so, or some part of the soul which is affected by the sensation of the flesh, whether a harsh sensation causing pain, or gentle, causing pleasure. But pain in the flesh is only a discomfort of the soul arising from the flesh, and a kind of shrinking from its suffering, as the pain of the soul which is called sadness is a shrinking from those things which have happened to us in spite of ourselves. But sadness is frequently preceded by fear, which is itself in the soul, not in the flesh; while bodily pain is not preceded by any kind of fear of the flesh, which can be felt in the flesh before the pain. But pleasure is preceded by a certain appetite which is felt in the flesh like a craving, as hunger and thirst and that generative appetite which is most commonly identified with the name lust, though this is the generic word for all desires. For anger itself was defined by the ancients as nothing else than the lust of revenge; although sometimes a man is angry even at iimate objects which cannot feel his vengeance, as when one breaks a pen, or crushes a quill that writes badly. Yet even this, though less reasonable, is in its way a lust of revenge, and is, so to speak, a mysterious kind of shadow of the great law of retribution, that they who do evil should suffer evil. There is therefore a lust for revenge, which is called anger; there is a lust of money, which goes by the name of avarice; there is a lust of conquering, no matter by what means, which is called opinionativeness; there is a lust of applause, which is named boasting. There are many and various lusts, of which some have names of their own, while others have not. For who could readily give a name to the lust of ruling, which yet has a powerful influence in the soul of tyrants, as civil wars bear witness? " "
19.23 For in his book called &
21.8 But if they reply that their reason for not believing us when we say that human bodies will always burn and yet never die, is that the nature of human bodies is known to be quite otherwise constituted; if they say that for this miracle we cannot give the reason which was valid in the case of those natural miracles, viz., that this is the natural property, the nature of the thing - for we know that this is not the nature of human flesh - we find our answer in the sacred writings, that even this human flesh was constituted in one fashion before there was sin - was constituted, in fact, so that it could not die - and in another fashion after sin, being made such as we see it in this miserable state of mortality, unable to retain enduring life. And so in the resurrection of the dead shall it be constituted differently from its present well-known condition. But as they do not believe these writings of ours, in which we read what nature man had in paradise, and how remote he was from the necessity of death - and indeed, if they did believe them, we should of course have little trouble in debating with them the future punishment of the damned, - we must produce from the writings of their own most learned authorities some instances to show that it is possible for a thing to become different from what it was formerly known characteristically to be. From the book of Marcus Varro, entitled, of the Race of the Roman People, I cite word for word the following instance: There occurred a remarkable celestial portent; for Castor records that, in the brilliant star Venus, called Vesperugo by Plautus, and the lovely Hesperus by Homer, there occurred so strange a prodigy, that it changed its color, size, form, course, which never happened before nor since. Adrastus of Cyzicus, and Dion of Naples, famous mathematicians, said that this occurred in the reign of Ogyges. So great an author as Varro would certainly not have called this a portent had it not seemed to be contrary to nature. For we say that all portents are contrary to nature; but they are not so. For how is that contrary to nature which happens by the will of God, since the will of so mighty a Creator is certainly the nature of each created thing? A portent, therefore, happens not contrary to nature, but contrary to what we know as nature. But who can number the multitude of portents recorded in profane histories? Let us then at present fix our attention on this one only which concerns the matter in hand. What is there so arranged by the Author of the nature of heaven and earth as the exactly ordered course of the stars? What is there established by laws so sure and inflexible? And yet, when it pleased Him who with sovereignty and supreme power regulates all He has created, a star conspicuous among the rest by its size and splendor changed its color, size, form, and, most wonderful of all, the order and law of its course! Certainly that phenomenon disturbed the canons of the astronomers, if there were any then, by which they tabulate, as by unerring computation, the past and future movements of the stars, so as to take upon them to affirm that this which happened to the morning star (Venus) never happened before nor since. But we read in the divine books that even the sun itself stood still when a holy man, Joshua the Son of Nun, had begged this from God until victory should finish the battle he had begun; and that it even went back, that the promise of fifteen years added to the life of king Hezekiah might be sealed by this additional prodigy. But these miracles, which were vouchsafed to the merits of holy men, even when our adversaries believe them, they attribute to magical arts; so Virgil, in the lines I quoted above, ascribes to magic the power to Turn rivers backward to their source, And make the stars forget their course. For in our sacred books we read that this also happened, that a river turned backward, was stayed above while the lower part flowed on, when the people passed over under the above-mentioned leader, Joshua the Son of Nun; and also when Elias the prophet crossed; and afterwards, when his disciple Elisha passed through it: and we have just mentioned how, in the case of king Hezekiah the greatest of the stars forgot its course. But what happened to Venus, according to Varro, was not said by him to have happened in answer to any man's prayer. Let not the sceptics then benight themselves in this knowledge of the nature of things, as if divine power cannot bring to pass in an object anything else than what their own experience has shown them to be in its nature. Even the very things which are most commonly known as natural would not be less wonderful nor less effectual to excite surprise in all who beheld them, if men were not accustomed to admire nothing but what is rare. For who that thoughtfully observes the countless multitude of men, and their similarity of nature, can fail to remark with surprise and admiration the individuality of each man's appearance, suggesting to us, as it does, that unless men were like one another, they would not be distinguished from the rest of the animals; while unless, on the other hand, they were unlike, they could not be distinguished from one another, so that those whom we declare to be like, we also find to be unlike? And the unlikeness is the more wonderful consideration of the two; for a common nature seems rather to require similarity. And yet, because the very rarity of things is that which makes them wonderful, we are filled with much greater wonder when we are introduced to two men so like, that we either always or frequently mistake in endeavoring to distinguish between them. But possibly, though Varro is a heathen historian, and a very learned one, they may disbelieve that what I have cited from him truly occurred; or they may say the example is invalid, because the star did not for any length of time continue to follow its new course, but returned to its ordinary orbit. There is, then, another phenomenon at present open to their observation, and which, in my opinion, ought to be sufficient to convince them that, though they have observed and ascertained some natural law, they ought not on that account to prescribe to God, as if He could not change and turn it into something very different from what they have observed. The land of Sodom was not always as it now is; but once it had the appearance of other lands, and enjoyed equal if not richer fertility; for, in the divine narrative, it was compared to the paradise of God. But after it was touched by fire from heaven, as even pagan history testifies, and as is now witnessed by those who visit the spot, it became unnaturally and horribly sooty in appearance; and its apples, under a deceitful appearance of ripeness, contain ashes within. Here is a thing which was of one kind, and is of another. You see how its nature was converted by the wonderful transmutation wrought by the Creator of all natures into so very disgusting a diversity - an alteration which after so long a time took place, and after so long a time still continues. As therefore it was not impossible to God to create such natures as He pleased, so it is not impossible to Him to change these natures of His own creation into whatever He pleases, and thus spread abroad a multitude of those marvels which are called monsters, portents, prodigies, phenomena, and which if I were minded to cite and record, what end would there be to this work? They say that they are called monsters, because they demonstrate or signify something; portents, because they portend something; and so forth. But let their diviners see how they are either deceived, or even when they do predict true things, it is because they are inspired by spirits, who are intent upon entangling the minds of men (worthy, indeed, of such a fate) in the meshes of a hurtful curiosity, or how they light now and then upon some truth, because they make so many predictions. Yet, for our part, these things which happen contrary to nature, and are said to be contrary to nature (as the apostle, speaking after the manner of men, says, that to graft the wild olive into the good olive, and to partake of its fatness, is contrary to nature), and are called monsters, phenomena, portents, prodigies, ought to demonstrate, portend, predict that God will bring to pass what He has foretold regarding the bodies of men, no difficulty preventing Him, no law of nature prescribing to Him His limit. How He has foretold what He is to do, I think I have sufficiently shown in the preceding book, culling from the sacred Scriptures, both of the New and Old Testaments, not, indeed, all the passages that relate to this, but as many as I judged to suffice for this work. " 21.10 Here arises the question: If the fire is not to be immaterial, analogous to the pain of the soul, but material, burning by contact, so that bodies may be tormented in it, how can evil spirits be punished in it? For it is undoubtedly the same fire which is to serve for the punishment of men and of devils, according to the words of Christ: Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels; Matthew 25:41 unless, perhaps, as learned men have thought, the devils have a kind of body made of that dense and humid air which we feel strikes us when the wind is blowing. And if this kind of substance could not be affected by fire, it could not burn when heated in the baths. For in order to burn, it is first burned, and affects other things as itself is affected. But if any one maintains that the devils have no bodies, this is not a matter either to be laboriously investigated, or to be debated with keenness. For why may we not assert that even immaterial spirits may, in some extraordinary way, yet really be pained by the punishment of material fire, if the spirits of men, which also are certainly immaterial, are both now contained in material members of the body, and in the world to come shall be indissolubly united to their own bodies? Therefore, though the devils have no bodies, yet their spirits, that is, the devils themselves, shall be brought into thorough contact with the material fires, to be tormented by them; not that the fires themselves with which they are brought into contact shall be animated by their connection with these spirits, and become animals composed of body and spirit, but, as I said, this junction will be effected in a wonderful and ineffable way, so that they shall receive pain from the fires, but give no life to them. And, in truth, this other mode of union, by which bodies and spirits are bound together and become animals, is thoroughly marvellous, and beyond the comprehension of man, though this it is which is man. I would indeed say that these spirits will burn without any body of their own, as that rich man was burning in hell when he exclaimed, I am tormented in this flame, Luke 16:24 were I not aware that it is aptly said in reply, that that flame was of the same nature as the eyes he raised and fixed on Lazarus, as the tongue on which he entreated that a little cooling water might be dropped, or as the finger of Lazarus, with which he asked that this might be done - all of which took place where souls exist without bodies. Thus, therefore, both that flame in which he burned and that drop he begged were immaterial, and resembled the visions of sleepers or persons in an ecstasy, to whom immaterial objects appear in a bodily form. For the man himself who is in such a state, though it be in spirit only, not in body, yet sees himself so like to his own body that he cannot discern any difference whatever. But that hell, which also is called a lake of fire and brimstone, Revelation 20:10 will be material fire, and will torment the bodies of the damned, whether men or devils - the solid bodies of the one, aerial bodies of the others; or if only men have bodies as well as souls, yet the evil spirits, though without bodies, shall be so connected with the bodily fires as to receive pain without imparting life. One fire certainly shall be the lot of both, for thus the truth has declared. ' "
22.8.21 Why, they say, are those miracles, which you affirm were wrought formerly, wrought no longer? I might, indeed, reply that miracles were necessary before the world believed, in order that it might believe. And whoever now-a-days demands to see prodigies that he may believe, is himself a great prodigy, because he does not believe, though the whole world does. But they make these objections for the sole purpose of insinuating that even those former miracles were never wrought. How, then, is it that everywhere Christ is celebrated with such firm belief in His resurrection and ascension? How is it that in enlightened times, in which every impossibility is rejected, the world has, without any miracles, believed things marvellously incredible? Or will they say that these things were credible, and therefore were credited? Why then do they themselves not believe? Our argument, therefore, is a summary one - either incredible things which were not witnessed have caused the world to believe other incredible things which both occurred and were witnessed, or this matter was so credible that it needed no miracles in proof of it, and therefore convicts these unbelievers of unpardonable scepticism. This I might say for the sake of refuting these most frivolous objectors. But we cannot deny that many miracles were wrought to confirm that one grand and health-giving miracle of Christ's ascension to heaven with the flesh in which He rose. For these most trustworthy books of ours contain in one narrative both the miracles that were wrought and the creed which they were wrought to confirm. The miracles were published that they might produce faith, and the faith which they produced brought them into greater prominence. For they are read in congregations that they may be believed, and yet they would not be so read unless they were believed. For even now miracles are wrought in the name of Christ, whether by His sacraments or by the prayers or relics of His saints; but they are not so brilliant and conspicuous as to cause them to be published with such glory as accompanied the former miracles. For the canon of the sacred writings, which behooved to be closed, causes those to be everywhere recited, and to sink into the memory of all the congregations; but these modern miracles are scarcely known even to the whole population in the midst of which they are wrought, and at the best are confined to one spot. For frequently they are known only to a very few persons, while all the rest are ignorant of them, especially if the state is a large one; and when they are reported to other persons in other localities, there is no sufficient authority to give them prompt and unwavering credence, although they are reported to the faithful by the faithful. The miracle which was wrought at Milan when I was there, and by which a blind man was restored to sight, could come to the knowledge of many; for not only is the city a large one, but also the emperor was there at the time, and the occurrence was witnessed by an immense concourse of people that had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown, but were now made known to the bishop Ambrose in a dream, and discovered by him. By virtue of these remains the darkness of that blind man was scattered, and he saw the light of day. But who but a very small number are aware of the cure which was wrought upon Innocentius, ex-advocate of the deputy prefecture, a cure wrought at Carthage, in my presence, and under my own eyes? For when I and my brother Alypius, who were not yet clergymen, though already servants of God, came from abroad, this man received us, and made us live with him, for he and all his household were devotedly pious. He was being treated by medical men for fistul, of which he had a large number intricately seated in the rectum. He had already undergone an operation, and the surgeons were using every means at their command for his relief. In that operation he had suffered long-continued and acute pain; yet, among the many folds of the gut, one had escaped the operators so entirely, that, though they ought to have laid it open with the knife, they never touched it. And thus, though all those that had been opened were cured, this one remained as it was, and frustrated all their labor. The patient, having his suspicions awakened by the delay thus occasioned, and fearing greatly a second operation, which another medical man - one of his own domestics - had told him he must undergo, though this man had not even been allowed to witness the first operation, and had been banished from the house, and with difficulty allowed to come back to his enraged master's presence - the patient, I say, broke out to the surgeons, saying, Are you going to cut me again? Are you, after all, to fulfill the prediction of that man whom you would not allow even to be present? The surgeons laughed at the unskillful doctor, and soothed their patient's fears with fair words and promises. So several days passed, and yet nothing they tried did him good. Still they persisted in promising that they would cure that fistula by drugs, without the knife. They called in also another old practitioner of great repute in that department, Ammonius (for he was still alive at that time); and he, after examining the part, promised the same result as themselves from their care and skill. On this great authority, the patient became confident, and, as if already well, vented his good spirits in facetious remarks at the expense of his domestic physician, who had predicted a second operation. To make a long story short, after a number of days had thus uselessly elapsed, the surgeons, wearied and confused, had at last to confess that he could only be cured by the knife. Agitated with excessive fear, he was terrified, and grew pale with dread; and when he collected himself and was able to speak, he ordered them to go away and never to return. Worn out with weeping, and driven by necessity, it occurred to him to call in an Alexandrian, who was at that time esteemed a wonderfully skillful operator, that he might perform the operation his rage would not suffer them to do. But when he had come, and examined with a professional eye the traces of their careful work, he acted the part of a good man, and persuaded his patient to allow those same hands the satisfaction of finishing his cure which had begun it with a skill that excited his admiration, adding that there was no doubt his only hope of a cure was by an operation, but that it was thoroughly inconsistent with his nature to win the credit of the cure by doing the little that remained to be done, and rob of their reward men whose consummate skill, care, and diligence he could not but admire when be saw the traces of their work. They were therefore again received to favor; and it was agreed that, in the presence of the Alexandrian, they should operate on the fistula, which, by the consent of all, could now only be cured by the knife. The operation was deferred till the following day. But when they had left, there arose in the house such a wailing, in sympathy with the excessive despondency of the master, that it seemed to us like the mourning at a funeral, and we could scarcely repress it. Holy men were in the habit of visiting him daily; Saturninus of blessed memory, at that time bishop of Uzali, and the presbyter Gelosus, and the deacons of the church of Carthage; and among these was the bishop Aurelius, who alone of them all survives - a man to be named by us with due reverence - and with him I have often spoken of this affair, as we conversed together about the wonderful works of God, and I have found that he distinctly remembers what I am now relating. When these persons visited him that evening according to their custom, he besought them, with pitiable tears, that they would do him the honor of being present next day at what he judged his funeral rather than his suffering. For such was the terror his former pains had produced, that he made no doubt he would die in the hands of the surgeons. They comforted him, and exhorted him to put his trust in God, and nerve his will like a man. Then we went to prayer; but while we, in the usual way, were kneeling and bending to the ground, he cast himself down, as if some one were hurling him violently to the earth, and began to pray; but in what a manner, with what earnestness and emotion, with what a flood of tears, with what groans and sobs, that shook his whole body, and almost prevented him speaking, who can describe! Whether the others prayed, and had not their attention wholly diverted by this conduct, I do not know. For myself, I could not pray at all. This only I briefly said in my heart: O Lord, what prayers of Your people do You hear if You hear not these? For it seemed to me that nothing could be added to this prayer, unless he expired in praying. We rose from our knees, and, receiving the blessing of the bishop, departed, the patient beseeching his visitors to be present next morning, they exhorting him to keep up his heart. The dreaded day dawned. The servants of God were present, as they had promised to be; the surgeons arrived; all that the circumstances required was ready; the frightful instruments are produced; all look on in wonder and suspense. While those who have most influence with the patient are cheering his fainting spirit, his limbs are arranged on the couch so as to suit the hand of the operator; the knots of the bandages are untied; the part is bared; the surgeon examines it, and, with knife in hand, eagerly looks for the sinus that is to be cut. He searches for it with his eyes; he feels for it with his finger; he applies every kind of scrutiny: he finds a perfectly firm cicatrix! No words of mine can describe the joy, and praise, and thanksgiving to the merciful and almighty God which was poured from the lips of all, with tears of gladness. Let the scene be imagined rather than described! In the same city of Carthage lived Innocentia, a very devout woman of the highest rank in the state. She had cancer in one of her breasts, a disease which, as physicians say, is incurable. Ordinarily, therefore, they either amputate, and so separate from the body the member on which the disease has seized, or, that the patient's life may be prolonged a little, though death is inevitable even if somewhat delayed, they abandon all remedies, following, as they say, the advice of Hippocrates. This the lady we speak of had been advised to by a skillful physician, who was intimate with her family; and she betook herself to God alone by prayer. On the approach of Easter, she was instructed in a dream to wait for the first woman that came out from the baptistery after being baptized, and to ask her to make the sign of Christ upon her sore. She did so, and was immediately cured. The physician who had advised her to apply no remedy if she wished to live a little longer, when he had examined her after this, and found that she who, on his former examination, was afflicted with that disease was now perfectly cured, eagerly asked her what remedy she had used, anxious, as we may well believe, to discover the drug which should defeat the decision of Hippocrates. But when she told him what had happened, he is said to have replied, with religious politeness, though with a contemptuous tone, and an expression which made her fear he would utter some blasphemy against Christ, I thought you would make some great discovery to me. She, shuddering at his indifference, quickly replied, What great thing was it for Christ to heal a cancer, who raised one who had been four days dead? When, therefore, I had heard this, I was extremely indigt that so great a miracle wrought in that well-known city, and on a person who was certainly not obscure, should not be divulged, and I considered that she should be spoken to, if not reprimanded on this score. And when she replied to me that she had not kept silence on the subject, I asked the women with whom she was best acquainted whether they had ever heard of this before. They told me they knew nothing of it. See, I said, what your not keeping silence amounts to, since not even those who are so familiar with you know of it. And as I had only briefly heard the story, I made her tell how the whole thing happened, from beginning to end, while the other women listened in great astonishment, and glorified God. A gouty doctor of the same city, when he had given in his name for baptism, and had been prohibited the day before his baptism from being baptized that year, by black woolly-haired boys who appeared to him in his dreams, and whom he understood to be devils, and when, though they trod on his feet, and inflicted the acutest pain he had ever yet experienced, he refused to obey them, but overcame them, and would not defer being washed in the laver of regeneration, was relieved in the very act of baptism, not only of the extraordinary pain he was tortured with, but also of the disease itself, so that, though he lived a long time afterwards, he never suffered from gout; and yet who knows of this miracle? We, however, do know it, and so, too, do the small number of brethren who were in the neighborhood, and to whose ears it might come. An old comedian of Curubis was cured at baptism not only of paralysis, but also of hernia, and, being delivered from both afflictions, came up out of the font of regeneration as if he had had nothing wrong with his body. Who outside of Curubis knows of this, or who but a very few who might hear it elsewhere? But we, when we heard of it, made the man come to Carthage, by order of the holy bishop Aurelius, although we had already ascertained the fact on the information of persons whose word we could not doubt. Hesperius, of a tribunitian family, and a neighbor of our own, has a farm called Zubedi in the Fussalian district; and, finding that his family, his cattle, and his servants were suffering from the malice of evil spirits, he asked our presbyters, during my absence, that one of them would go with him and banish the spirits by his prayers. One went, offered there the sacrifice of the body of Christ, praying with all his might that that vexation might cease. It did cease immediately, through God's mercy. Now he had received from a friend of his own some holy earth brought from Jerusalem, where Christ, having been buried, rose again the third day. This earth he had hung up in his bedroom to preserve himself from harm. But when his house was purged of that demoniacal invasion, he began to consider what should be done with the earth; for his reverence for it made him unwilling to have it any longer in his bedroom. It so happened that I and Maximinus bishop of Synita, and then my colleague, were in the neighborhood. Hesperius asked us to visit him, and we did so. When he had related all the circumstances, he begged that the earth might be buried somewhere, and that the spot should be made a place of prayer where Christians might assemble for the worship of God. We made no objection: it was done as he desired. There was in that neighborhood a young countryman who was paralytic, who, when he heard of this, begged his parents to take him without delay to that holy place. When he had been brought there, he prayed, and immediately went away on his own feet perfectly cured. There is a country-seat called Victoriana, less than thirty miles from Hippo-regius. At it there is a monument to the Milanese martyrs, Protasius and Gervasius. Thither a young man was carried, who, when he was watering his horse one summer day at noon in a pool of a river, had been taken possession of by a devil. As he lay at the monument, near death, or even quite like a dead person, the lady of the manor, with her maids and religious attendants, entered the place for evening prayer and praise, as her custom was, and they began to sing hymns. At this sound the young man, as if electrified, was thoroughly aroused, and with frightful screaming seized the altar, and held it as if he did not dare or were not able to let it go, and as if he were fixed or tied to it; and the devil in him, with loud lamentation, besought that he might be spared, and confessed where and when and how he took possession of the youth. At last, declaring that he would go out of him, he named one by one the parts of his body which he threatened to mutilate as he went out and with these words he departed from the man. But his eye, falling out on his cheek, hung by a slender vein as by a root, and the whole of the pupil which had been black became white. When this was witnessed by those present (others too had now gathered to his cries, and had all joined in prayer for him), although they were delighted that he had recovered his sanity of mind, yet, on the other hand, they were grieved about his eye, and said he should seek medical advice. But his sister's husband, who had brought him there, said, God, who has banished the devil, is able to restore his eye at the prayers of His saints. Therewith he replaced the eye that was fallen out and hanging, and bound it in its place with his handkerchief as well as he could, and advised him not to loose the bandage for seven days. When he did so, he found it quite healthy. Others also were cured there, but of them it were tedious to speak. I know that a young woman of Hippo was immediately dispossessed of a devil, on anointing herself with oil, mixed with the tears of the prebsyter who had been praying for her. I know also that a bishop once prayed for a demoniac young man whom he never saw, and that he was cured on the spot. There was a fellow-townsman of ours at Hippo, Florentius, an old man, religious and poor, who supported himself as a tailor. Having lost his coat, and not having means to buy another, he prayed to the Twenty Martyrs, who have a very celebrated memorial shrine in our town, begging in a distinct voice that he might be clothed. Some scoffing young men, who happened to be present, heard him, and followed him with their sarcasm as he went away, as if he had asked the martyrs for fifty pence to buy a coat. But he, walking on in silence, saw on the shore a great fish, gasping as if just cast up, and having secured it with the good-natured assistance of the youths, he sold it for curing to a cook of the name of Catosus, a good Christian man, telling him how he had come by it, and receiving for it three hundred pence, which he laid out in wool, that his wife might exercise her skill upon, and make into a coat for him. But, on cutting up the fish, the cook found a gold ring in its belly; and immediately, moved with compassion, and influenced, too, by religious fear, gave it up to the man, saying, See how the Twenty Martyrs have clothed you. When the bishop Projectus was bringing the relics of the most glorious martyr Stephen to the waters of Tibilis, a great concourse of people came to meet him at the shrine. There a blind woman entreated that she might be led to the bishop who was carrying the relics. He gave her the flowers he was carrying. She took them, applied them to her eyes, and immediately saw. Those who were present were astounded, while she, with every expression of joy, preceded them, pursuing her way without further need of a guide. Lucillus bishop of Sinita, in the neighborhood of the colonial town of Hippo, was carrying in procession some relics of the same martyr, which had been deposited in the castle of Sinita. A fistula under which he had long labored, and which his private physician was watching an opportunity to cut, was suddenly cured by the mere carrying of that sacred fardel, - at least, afterwards there was no trace of it in his body. Eucharius, a Spanish priest, residing at Calama, was for a long time a sufferer from stone. By the relics of the same martyr, which the bishop Possidius brought him, he was cured. Afterwards the same priest, sinking under another disease, was lying dead, and already they were binding his hands. By the succor of the same martyr he was raised to life, the priest's cloak having been brought from the oratory and laid upon the corpse. There was there an old nobleman named Martial, who had a great aversion to the Christian religion, but whose daughter was a Christian, while her husband had been baptized that same year. When he was ill, they besought him with tears and prayers to become a Christian, but he positively refused, and dismissed them from his presence in a storm of indignation. It occurred to the son-in-law to go to the oratory of St. Stephen, and there pray for him with all earnestness that God might give him a right mind, so that he should not delay believing in Christ. This he did with great groaning and tears, and the burning fervor of sincere piety; then, as he left the place, he took some of the flowers that were lying there, and, as it was already night, laid them by his father's head, who so slept. And lo! Before dawn, he cries out for some one to run for the bishop; but he happened at that time to be with me at Hippo. So when he had heard that he was from home, he asked the presbyters to come. They came. To the joy and amazement of all, he declared that he believed, and he was baptized. As long as he remained in life, these words were ever on his lips: Christ, receive my spirit, though he was not aware that these were the last words of the most blessed Stephen when he was stoned by the Jews. They were his last words also, for not long after he himself also gave up the ghost. There, too, by the same martyr, two men, one a citizen, the other a stranger, were cured of gout; but while the citizen was absolutely cured, the stranger was only informed what he should apply when the pain returned; and when he followed this advice, the pain was at once relieved. Audurus is the name of an estate, where there is a church that contains a memorial shrine of the martyr Stephen. It happened that, as a little boy was playing in the court, the oxen drawing a wagon went out of the track and crushed him with the wheel, so that immediately he seemed at his last gasp. His mother snatched him up, and laid him at the shrine, and not only did he revive, but also appeared uninjured. A religious female, who lived at Caspalium, a neighboring estate, when she was so ill as to be despaired of, had her dress brought to this shrine, but before it was brought back she had gone. However, her parents wrapped her corpse in the dress, and, her breath returning, she became quite well. At Hippo a Syrian called Bassus was praying at the relics of the same martyr for his daughter, who was dangerously ill. He too had brought her dress with him to the shrine. But as he prayed, behold, his servants ran from the house to tell him she was dead. His friends, however, intercepted them, and forbade them to tell him, lest he should bewail her in public. And when he had returned to his house, which was already ringing with the lamentations of his family, and had thrown on his daughter's body the dress he was carrying, she was restored to life. There, too, the son of a man, Iren us, one of our tax-gatherers, took ill and died. And while his body was lying lifeless, and the last rites were being prepared, amidst the weeping and mourning of all, one of the friends who were consoling the father suggested that the body should be anointed with the oil of the same martyr. It was done, and he revived. Likewise Eleusinus, a man of tribunitian rank among us, laid his infant son, who had died, on the shrine of the martyr, which is in the suburb where he lived, and, after prayer, which he poured out there with many tears, he took up his child alive. What am I to do? I am so pressed by the promise of finishing this work, that I cannot record all the miracles I know; and doubtless several of our adherents, when they read what I have narrated, will regret that I have omitted so many which they, as well as I, certainly know. Even now I beg these persons to excuse me, and to consider how long it would take me to relate all those miracles, which the necessity of finishing the work I have undertaken forces me to omit. For were I to be silent of all others, and to record exclusively the miracles of healing which were wrought in the district of Calama and of Hippo by means of this martyr- I mean the most glorious Stephen - they would fill many volumes; and yet all even of these could not be collected, but only those of which narratives have been written for public recital. For when I saw, in our own times, frequent signs of the presence of divine powers similar to those which had been given of old, I desired that narratives might be written, judging that the multitude should not remain ignorant of these things. It is not yet two years since these relics were first brought to Hippo-regius, and though many of the miracles which have been wrought by it have not, as I have the most certain means of knowing, been recorded, those which have been published amount to almost seventy at the hour at which I write. But at Calama, where these relics have been for a longer time, and where more of the miracles were narrated for public information, there are incomparably more. At Uzali, too, a colony near Utica, many signal miracles were, to my knowledge, wrought by the same martyr, whose relics had found a place there by direction of the bishop Evodius, long before we had them at Hippo. But there the custom of publishing narratives does not obtain, or, I should say, did not obtain, for possibly it may now have been begun. For, when I was there recently, a woman of rank, Petronia, had been miraculously cured of a serious illness of long standing, in which all medical appliances had failed, and, with the consent of the above-named bishop of the place, I exhorted her to publish an account of it that might be read to the people. She most promptly obeyed, and inserted in her narrative a circumstance which I cannot omit to mention, though I am compelled to hasten on to the subjects which this work requires me to treat. She said that she had been persuaded by a Jew to wear next her skin, under all her clothes, a hair girdle, and on this girdle a ring, which, instead of a gem, had a stone which had been found in the kidneys of an ox. Girt with this charm, she was making her way to the threshold of the holy martyr. But, after leaving Carthage, and when she had been lodging in her own demesne on the river Bagrada, and was now rising to continue her journey, she saw her ring lying before her feet. In great surprise she examined the hair girdle, and when she found it bound, as it had been, quite firmly with knots, she conjectured that the ring had been worn through and dropped off; but when she found that the ring was itself also perfectly whole, she presumed that by this great miracle she had received somehow a pledge of her cure, whereupon she untied the girdle, and cast it into the river, and the ring along with it. This is not credited by those who do not believe either that the Lord Jesus Christ came forth from His mother's womb without destroying her virginity, and entered among His disciples when the doors were shut; but let them make strict inquiry into this miracle, and if they find it true, let them believe those others. The lady is of distinction, nobly born, married to a nobleman. She resides at Carthage. The city is distinguished, the person is distinguished, so that they who make inquiries cannot fail to find satisfaction. Certainly the martyr himself, by whose prayers she was healed, believed on the Son of her who remained a virgin; on Him who came in among the disciples when the doors were shut; in fine - and to this tends all that we have been retailing - on Him who ascended into heaven with the flesh in which He had risen; and it is because he laid down his life for this faith that such miracles were done by his means. Even now, therefore, many miracles are wrought, the same God who wrought those we read of still performing them, by whom He will and as He will; but they are not as well known, nor are they beaten into the memory, like gravel, by frequent reading, so that they cannot fall out of mind. For even where, as is now done among ourselves, care is taken that the pamphlets of those who receive benefit be read publicly, yet those who are present hear the narrative but once, and many are absent; and so it comes to pass that even those who are present forget in a few days what they heard, and scarcely one of them can be found who will tell what he heard to one who he knows was not present. One miracle was wrought among ourselves, which, though no greater than those I have mentioned, was yet so signal and conspicuous, that I suppose there is no inhabitant of Hippo who did not either see or hear of it, none who could possibly forget it. There were seven brothers and three sisters of a noble family of the Cappadocian C sarea, who were cursed by their mother, a new-made widow, on account of some wrong they had done her, and which she bitterly resented, and who were visited with so severe a punishment from Heaven, that all of them were seized with a hideous shaking in all their limbs. Unable, while presenting this loathsome appearance, to endure the eyes of their fellow citizens, they wandered over almost the whole Roman world, each following his own direction. Two of them came to Hippo, a brother and a sister, Paulus and Palladia, already known in many other places by the fame of their wretched lot. Now it was about fifteen days before Easter when they came, and they came daily to church, and specially to the relics of the most glorious Stephen, praying that God might now be appeased, and restore their former health. There, and wherever they went, they attracted the attention of every one. Some who had seen them elsewhere, and knew the cause of their trembling, told others as occasion offered. Easter arrived, and on the Lord's day, in the morning, when there was now a large crowd present, and the young man was holding the bars of the holy place where the relics were, and praying, suddenly he fell down, and lay precisely as if asleep, but not trembling as he was wont to do even in sleep. All present were astonished. Some were alarmed, some were moved with pity; and while some were for lifting him up, others prevented them, and said they should rather wait and see what would result. And behold! He rose up, and trembled no more, for he was healed, and stood quite well, scanning those who were scanning him. Who then refrained himself from praising God? The whole church was filled with the voices of those who were shouting and congratulating him. Then they came running to me, where I was sitting ready to come into the church. One after another they throng in, the last comer telling me as news what the first had told me already; and while I rejoiced and inwardly gave God thanks, the young man himself also enters, with a number of others, falls at my knees, is raised up to receive my kiss. We go in to the congregation: the church was full, and ringing with the shouts of joy, Thanks to God! Praised be God! every one joining and shouting on all sides, I have healed the people, and then with still louder voice shouting again. Silence being at last obtained, the customary lessons of the divine Scriptures were read. And when I came to my sermon, I made a few remarks suitable to the occasion and the happy and joyful feeling, not desiring them to listen to me, but rather to consider the eloquence of God in this divine work. The man dined with us, and gave us a careful ac count of his own, his mother's, and his family's calamity. Accordingly, on the following day, after delivering my sermon, I promised that next day I would read his narrative to the people. And when I did so, the third day after Easter Sunday, I made the brother and sister both stand on the steps of the raised place from which I used to speak; and while they stood there their pamphlet was read. The whole congregation, men and women alike, saw the one standing without any unnatural movement, the other trembling in all her limbs; so that those who had not before seen the man himself saw in his sister what the divine compassion had removed from him. In him they saw matter of congratulation, in her subject for prayer. Meanwhile, their pamphlet being finished, I instructed them to withdraw from the gaze of the people; and I had begun to discuss the whole matter somewhat more carefully, when lo! As I was proceeding, other voices are heard from the tomb of the martyr, shouting new congratulations. My audience turned round, and began to run to the tomb. The young woman, when she had come down from the steps where she had been standing, went to pray at the holy relics, and no sooner had she touched the bars than she, in the same way as her brother, collapsed, as if falling asleep, and rose up cured. While, then, we were asking what had happened, and what occasioned this noise of joy, they came into the basilica where we were, leading her from the martyr's tomb in perfect health. Then, indeed, such a shout of wonder rose from men and women together, that the exclamations and the tears seemed like never to come to an end. She was led to the place where she had a little before stood trembling. They now rejoiced that she was like her brother, as before they had mourned that she remained unlike him; and as they had not yet uttered their prayers in her behalf, they perceived that their intention of doing so had been speedily heard. They shouted God's praises without words, but with such a noise that our ears could scarcely bear it. What was there in the hearts of these exultant people but the faith of Christ, for which Stephen had shed his blood? "
22.8 Why, they say, are those miracles, which you affirm were wrought formerly, wrought no longer? I might, indeed, reply that miracles were necessary before the world believed, in order that it might believe. And whoever now-a-days demands to see prodigies that he may believe, is himself a great prodigy, because he does not believe, though the whole world does. But they make these objections for the sole purpose of insinuating that even those former miracles were never wrought. How, then, is it that everywhere Christ is celebrated with such firm belief in His resurrection and ascension? How is it that in enlightened times, in which every impossibility is rejected, the world has, without any miracles, believed things marvellously incredible? Or will they say that these things were credible, and therefore were credited? Why then do they themselves not believe? Our argument, therefore, is a summary one - either incredible things which were not witnessed have caused the world to believe other incredible things which both occurred and were witnessed, or this matter was so credible that it needed no miracles in proof of it, and therefore convicts these unbelievers of unpardonable scepticism. This I might say for the sake of refuting these most frivolous objectors. But we cannot deny that many miracles were wrought to confirm that one grand and health-giving miracle of Christ's ascension to heaven with the flesh in which He rose. For these most trustworthy books of ours contain in one narrative both the miracles that were wrought and the creed which they were wrought to confirm. The miracles were published that they might produce faith, and the faith which they produced brought them into greater prominence. For they are read in congregations that they may be believed, and yet they would not be so read unless they were believed. For even now miracles are wrought in the name of Christ, whether by His sacraments or by the prayers or relics of His saints; but they are not so brilliant and conspicuous as to cause them to be published with such glory as accompanied the former miracles. For the canon of the sacred writings, which behooved to be closed, causes those to be everywhere recited, and to sink into the memory of all the congregations; but these modern miracles are scarcely known even to the whole population in the midst of which they are wrought, and at the best are confined to one spot. For frequently they are known only to a very few persons, while all the rest are ignorant of them, especially if the state is a large one; and when they are reported to other persons in other localities, there is no sufficient authority to give them prompt and unwavering credence, although they are reported to the faithful by the faithful. The miracle which was wrought at Milan when I was there, and by which a blind man was restored to sight, could come to the knowledge of many; for not only is the city a large one, but also the emperor was there at the time, and the occurrence was witnessed by an immense concourse of people that had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown, but were now made known to the bishop Ambrose in a dream, and discovered by him. By virtue of these remains the darkness of that blind man was scattered, and he saw the light of day. But who but a very small number are aware of the cure which was wrought upon Innocentius, ex-advocate of the deputy prefecture, a cure wrought at Carthage, in my presence, and under my own eyes? For when I and my brother Alypius, who were not yet clergymen, though already servants of God, came from abroad, this man received us, and made us live with him, for he and all his household were devotedly pious. He was being treated by medical men for fistul, of which he had a large number intricately seated in the rectum. He had already undergone an operation, and the surgeons were using every means at their command for his relief. In that operation he had suffered long-continued and acute pain; yet, among the many folds of the gut, one had escaped the operators so entirely, that, though they ought to have laid it open with the knife, they never touched it. And thus, though all those that had been opened were cured, this one remained as it was, and frustrated all their labor. The patient, having his suspicions awakened by the delay thus occasioned, and fearing greatly a second operation, which another medical man - one of his own domestics - had told him he must undergo, though this man had not even been allowed to witness the first operation, and had been banished from the house, and with difficulty allowed to come back to his enraged master's presence - the patient, I say, broke out to the surgeons, saying, Are you going to cut me again? Are you, after all, to fulfill the prediction of that man whom you would not allow even to be present? The surgeons laughed at the unskillful doctor, and soothed their patient's fears with fair words and promises. So several days passed, and yet nothing they tried did him good. Still they persisted in promising that they would cure that fistula by drugs, without the knife. They called in also another old practitioner of great repute in that department, Ammonius (for he was still alive at that time); and he, after examining the part, promised the same result as themselves from their care and skill. On this great authority, the patient became confident, and, as if already well, vented his good spirits in facetious remarks at the expense of his domestic physician, who had predicted a second operation. To make a long story short, after a number of days had thus uselessly elapsed, the surgeons, wearied and confused, had at last to confess that he could only be cured by the knife. Agitated with excessive fear, he was terrified, and grew pale with dread; and when he collected himself and was able to speak, he ordered them to go away and never to return. Worn out with weeping, and driven by necessity, it occurred to him to call in an Alexandrian, who was at that time esteemed a wonderfully skillful operator, that he might perform the operation his rage would not suffer them to do. But when he had come, and examined with a professional eye the traces of their careful work, he acted the part of a good man, and persuaded his patient to allow those same hands the satisfaction of finishing his cure which had begun it with a skill that excited his admiration, adding that there was no doubt his only hope of a cure was by an operation, but that it was thoroughly inconsistent with his nature to win the credit of the cure by doing the little that remained to be done, and rob of their reward men whose consummate skill, care, and diligence he could not but admire when be saw the traces of their work. They were therefore again received to favor; and it was agreed that, in the presence of the Alexandrian, they should operate on the fistula, which, by the consent of all, could now only be cured by the knife. The operation was deferred till the following day. But when they had left, there arose in the house such a wailing, in sympathy with the excessive despondency of the master, that it seemed to us like the mourning at a funeral, and we could scarcely repress it. Holy men were in the habit of visiting him daily; Saturninus of blessed memory, at that time bishop of Uzali, and the presbyter Gelosus, and the deacons of the church of Carthage; and among these was the bishop Aurelius, who alone of them all survives - a man to be named by us with due reverence - and with him I have often spoken of this affair, as we conversed together about the wonderful works of God, and I have found that he distinctly remembers what I am now relating. When these persons visited him that evening according to their custom, he besought them, with pitiable tears, that they would do him the honor of being present next day at what he judged his funeral rather than his suffering. For such was the terror his former pains had produced, that he made no doubt he would die in the hands of the surgeons. They comforted him, and exhorted him to put his trust in God, and nerve his will like a man. Then we went to prayer; but while we, in the usual way, were kneeling and bending to the ground, he cast himself down, as if some one were hurling him violently to the earth, and began to pray; but in what a manner, with what earnestness and emotion, with what a flood of tears, with what groans and sobs, that shook his whole body, and almost prevented him speaking, who can describe! Whether the others prayed, and had not their attention wholly diverted by this conduct, I do not know. For myself, I could not pray at all. This only I briefly said in my heart: O Lord, what prayers of Your people do You hear if You hear not these? For it seemed to me that nothing could be added to this prayer, unless he expired in praying. We rose from our knees, and, receiving the blessing of the bishop, departed, the patient beseeching his visitors to be present next morning, they exhorting him to keep up his heart. The dreaded day dawned. The servants of God were present, as they had promised to be; the surgeons arrived; all that the circumstances required was ready; the frightful instruments are produced; all look on in wonder and suspense. While those who have most influence with the patient are cheering his fainting spirit, his limbs are arranged on the couch so as to suit the hand of the operator; the knots of the bandages are untied; the part is bared; the surgeon examines it, and, with knife in hand, eagerly looks for the sinus that is to be cut. He searches for it with his eyes; he feels for it with his finger; he applies every kind of scrutiny: he finds a perfectly firm cicatrix! No words of mine can describe the joy, and praise, and thanksgiving to the merciful and almighty God which was poured from the lips of all, with tears of gladness. Let the scene be imagined rather than described! In the same city of Carthage lived Innocentia, a very devout woman of the highest rank in the state. She had cancer in one of her breasts, a disease which, as physicians say, is incurable. Ordinarily, therefore, they either amputate, and so separate from the body the member on which the disease has seized, or, that the patient's life may be prolonged a little, though death is inevitable even if somewhat delayed, they abandon all remedies, following, as they say, the advice of Hippocrates. This the lady we speak of had been advised to by a skillful physician, who was intimate with her family; and she betook herself to God alone by prayer. On the approach of Easter, she was instructed in a dream to wait for the first woman that came out from the baptistery after being baptized, and to ask her to make the sign of Christ upon her sore. She did so, and was immediately cured. The physician who had advised her to apply no remedy if she wished to live a little longer, when he had examined her after this, and found that she who, on his former examination, was afflicted with that disease was now perfectly cured, eagerly asked her what remedy she had used, anxious, as we may well believe, to discover the drug which should defeat the decision of Hippocrates. But when she told him what had happened, he is said to have replied, with religious politeness, though with a contemptuous tone, and an expression which made her fear he would utter some blasphemy against Christ, I thought you would make some great discovery to me. She, shuddering at his indifference, quickly replied, What great thing was it for Christ to heal a cancer, who raised one who had been four days dead? When, therefore, I had heard this, I was extremely indigt that so great a miracle wrought in that well-known city, and on a person who was certainly not obscure, should not be divulged, and I considered that she should be spoken to, if not reprimanded on this score. And when she replied to me that she had not kept silence on the subject, I asked the women with whom she was best acquainted whether they had ever heard of this before. They told me they knew nothing of it. See, I said, what your not keeping silence amounts to, since not even those who are so familiar with you know of it. And as I had only briefly heard the story, I made her tell how the whole thing happened, from beginning to end, while the other women listened in great astonishment, and glorified God. A gouty doctor of the same city, when he had given in his name for baptism, and had been prohibited the day before his baptism from being baptized that year, by black woolly-haired boys who appeared to him in his dreams, and whom he understood to be devils, and when, though they trod on his feet, and inflicted the acutest pain he had ever yet experienced, he refused to obey them, but overcame them, and would not defer being washed in the laver of regeneration, was relieved in the very act of baptism, not only of the extraordinary pain he was tortured with, but also of the disease itself, so that, though he lived a long time afterwards, he never suffered from gout; and yet who knows of this miracle? We, however, do know it, and so, too, do the small number of brethren who were in the neighborhood, and to whose ears it might come. An old comedian of Curubis was cured at baptism not only of paralysis, but also of hernia, and, being delivered from both afflictions, came up out of the font of regeneration as if he had had nothing wrong with his body. Who outside of Curubis knows of this, or who but a very few who might hear it elsewhere? But we, when we heard of it, made the man come to Carthage, by order of the holy bishop Aurelius, although we had already ascertained the fact on the information of persons whose word we could not doubt. Hesperius, of a tribunitian family, and a neighbor of our own, has a farm called Zubedi in the Fussalian district; and, finding that his family, his cattle, and his servants were suffering from the malice of evil spirits, he asked our presbyters, during my absence, that one of them would go with him and banish the spirits by his prayers. One went, offered there the sacrifice of the body of Christ, praying with all his might that that vexation might cease. It did cease immediately, through God's mercy. Now he had received from a friend of his own some holy earth brought from Jerusalem, where Christ, having been buried, rose again the third day. This earth he had hung up in his bedroom to preserve himself from harm. But when his house was purged of that demoniacal invasion, he began to consider what should be done with the earth; for his reverence for it made him unwilling to have it any longer in his bedroom. It so happened that I and Maximinus bishop of Synita, and then my colleague, were in the neighborhood. Hesperius asked us to visit him, and we did so. When he had related all the circumstances, he begged that the earth might be buried somewhere, and that the spot should be made a place of prayer where Christians might assemble for the worship of God. We made no objection: it was done as he desired. There was in that neighborhood a young countryman who was paralytic, who, when he heard of this, begged his parents to take him without delay to that holy place. When he had been brought there, he prayed, and immediately went away on his own feet perfectly cured. There is a country-seat called Victoriana, less than thirty miles from Hippo-regius. At it there is a monument to the Milanese martyrs, Protasius and Gervasius. Thither a young man was carried, who, when he was watering his horse one summer day at noon in a pool of a river, had been taken possession of by a devil. As he lay at the monument, near death, or even quite like a dead person, the lady of the manor, with her maids and religious attendants, entered the place for evening prayer and praise, as her custom was, and they began to sing hymns. At this sound the young man, as if electrified, was thoroughly aroused, and with frightful screaming seized the altar, and held it as if he did not dare or were not able to let it go, and as if he were fixed or tied to it; and the devil in him, with loud lamentation, besought that he might be spared, and confessed where and when and how he took possession of the youth. At last, declaring that he would go out of him, he named one by one the parts of his body which he threatened to mutilate as he went out and with these words he departed from the man. But his eye, falling out on his cheek, hung by a slender vein as by a root, and the whole of the pupil which had been black became white. When this was witnessed by those present (others too had now gathered to his cries, and had all joined in prayer for him), although they were delighted that he had recovered his sanity of mind, yet, on the other hand, they were grieved about his eye, and said he should seek medical advice. But his sister's husband, who had brought him there, said, God, who has banished the devil, is able to restore his eye at the prayers of His saints. Therewith he replaced the eye that was fallen out and hanging, and bound it in its place with his handkerchief as well as he could, and advised him not to loose the bandage for seven days. When he did so, he found it quite healthy. Others also were cured there, but of them it were tedious to speak. I know that a young woman of Hippo was immediately dispossessed of a devil, on anointing herself with oil, mixed with the tears of the prebsyter who had been praying for her. I know also that a bishop once prayed for a demoniac young man whom he never saw, and that he was cured on the spot. There was a fellow-townsman of ours at Hippo, Florentius, an old man, religious and poor, who supported himself as a tailor. Having lost his coat, and not having means to buy another, he prayed to the Twenty Martyrs, who have a very celebrated memorial shrine in our town, begging in a distinct voice that he might be clothed. Some scoffing young men, who happened to be present, heard him, and followed him with their sarcasm as he went away, as if he had asked the martyrs for fifty pence to buy a coat. But he, walking on in silence, saw on the shore a great fish, gasping as if just cast up, and having secured it with the good-natured assistance of the youths, he sold it for curing to a cook of the name of Catosus, a good Christian man, telling him how he had come by it, and receiving for it three hundred pence, which he laid out in wool, that his wife might exercise her skill upon, and make into a coat for him. But, on cutting up the fish, the cook found a gold ring in its belly; and immediately, moved with compassion, and influenced, too, by religious fear, gave it up to the man, saying, See how the Twenty Martyrs have clothed you. When the bishop Projectus was bringing the relics of the most glorious martyr Stephen to the waters of Tibilis, a great concourse of people came to meet him at the shrine. There a blind woman entreated that she might be led to the bishop who was carrying the relics. He gave her the flowers he was carrying. She took them, applied them to her eyes, and immediately saw. Those who were present were astounded, while she, with every expression of joy, preceded them, pursuing her way without further need of a guide. Lucillus bishop of Sinita, in the neighborhood of the colonial town of Hippo, was carrying in procession some relics of the same martyr, which had been deposited in the castle of Sinita. A fistula under which he had long labored, and which his private physician was watching an opportunity to cut, was suddenly cured by the mere carrying of that sacred fardel, - at least, afterwards there was no trace of it in his body. Eucharius, a Spanish priest, residing at Calama, was for a long time a sufferer from stone. By the relics of the same martyr, which the bishop Possidius brought him, he was cured. Afterwards the same priest, sinking under another disease, was lying dead, and already they were binding his hands. By the succor of the same martyr he was raised to life, the priest's cloak having been brought from the oratory and laid upon the corpse. There was there an old nobleman named Martial, who had a great aversion to the Christian religion, but whose daughter was a Christian, while her husband had been baptized that same year. When he was ill, they besought him with tears and prayers to become a Christian, but he positively refused, and dismissed them from his presence in a storm of indignation. It occurred to the son-in-law to go to the oratory of St. Stephen, and there pray for him with all earnestness that God might give him a right mind, so that he should not delay believing in Christ. This he did with great groaning and tears, and the burning fervor of sincere piety; then, as he left the place, he took some of the flowers that were lying there, and, as it was already night, laid them by his father's head, who so slept. And lo! Before dawn, he cries out for some one to run for the bishop; but he happened at that time to be with me at Hippo. So when he had heard that he was from home, he asked the presbyters to come. They came. To the joy and amazement of all, he declared that he believed, and he was baptized. As long as he remained in life, these words were ever on his lips: Christ, receive my spirit, though he was not aware that these were the last words of the most blessed Stephen when he was stoned by the Jews. They were his last words also, for not long after he himself also gave up the ghost. There, too, by the same martyr, two men, one a citizen, the other a stranger, were cured of gout; but while the citizen was absolutely cured, the stranger was only informed what he should apply when the pain returned; and when he followed this advice, the pain was at once relieved. Audurus is the name of an estate, where there is a church that contains a memorial shrine of the martyr Stephen. It happened that, as a little boy was playing in the court, the oxen drawing a wagon went out of the track and crushed him with the wheel, so that immediately he seemed at his last gasp. His mother snatched him up, and laid him at the shrine, and not only did he revive, but also appeared uninjured. A religious female, who lived at Caspalium, a neighboring estate, when she was so ill as to be despaired of, had her dress brought to this shrine, but before it was brought back she had gone. However, her parents wrapped her corpse in the dress, and, her breath returning, she became quite well. At Hippo a Syrian called Bassus was praying at the relics of the same martyr for his daughter, who was dangerously ill. He too had brought her dress with him to the shrine. But as he prayed, behold, his servants ran from the house to tell him she was dead. His friends, however, intercepted them, and forbade them to tell him, lest he should bewail her in public. And when he had returned to his house, which was already ringing with the lamentations of his family, and had thrown on his daughter's body the dress he was carrying, she was restored to life. There, too, the son of a man, Iren us, one of our tax-gatherers, took ill and died. And while his body was lying lifeless, and the last rites were being prepared, amidst the weeping and mourning of all, one of the friends who were consoling the father suggested that the body should be anointed with the oil of the same martyr. It was done, and he revived. Likewise Eleusinus, a man of tribunitian rank among us, laid his infant son, who had died, on the shrine of the martyr, which is in the suburb where he lived, and, after prayer, which he poured out there with many tears, he took up his child alive. What am I to do? I am so pressed by the promise of finishing this work, that I cannot record all the miracles I know; and doubtless several of our adherents, when they read what I have narrated, will regret that I have omitted so many which they, as well as I, certainly know. Even now I beg these persons to excuse me, and to consider how long it would take me to relate all those miracles, which the necessity of finishing the work I have undertaken forces me to omit. For were I to be silent of all others, and to record exclusively the miracles of healing which were wrought in the district of Calama and of Hippo by means of this martyr- I mean the most glorious Stephen - they would fill many volumes; and yet all even of these could not be collected, but only those of which narratives have been written for public recital. For when I saw, in our own times, frequent signs of the presence of divine powers similar to those which had been given of old, I desired that narratives might be written, judging that the multitude should not remain ignorant of these things. It is not yet two years since these relics were first brought to Hippo-regius, and though many of the miracles which have been wrought by it have not, as I have the most certain means of knowing, been recorded, those which have been published amount to almost seventy at the hour at which I write. But at Calama, where these relics have been for a longer time, and where more of the miracles were narrated for public information, there are incomparably more. At Uzali, too, a colony near Utica, many signal miracles were, to my knowledge, wrought by the same martyr, whose relics had found a place there by direction of the bishop Evodius, long before we had them at Hippo. But there the custom of publishing narratives does not obtain, or, I should say, did not obtain, for possibly it may now have been begun. For, when I was there recently, a woman of rank, Petronia, had been miraculously cured of a serious illness of long standing, in which all medical appliances had failed, and, with the consent of the above-named bishop of the place, I exhorted her to publish an account of it that might be read to the people. She most promptly obeyed, and inserted in her narrative a circumstance which I cannot omit to mention, though I am compelled to hasten on to the subjects which this work requires me to treat. She said that she had been persuaded by a Jew to wear next her skin, under all her clothes, a hair girdle, and on this girdle a ring, which, instead of a gem, had a stone which had been found in the kidneys of an ox. Girt with this charm, she was making her way to the threshold of the holy martyr. But, after leaving Carthage, and when she had been lodging in her own demesne on the river Bagrada, and was now rising to continue her journey, she saw her ring lying before her feet. In great surprise she examined the hair girdle, and when she found it bound, as it had been, quite firmly with knots, she conjectured that the ring had been worn through and dropped off; but when she found that the ring was itself also perfectly whole, she presumed that by this great miracle she had received somehow a pledge of her cure, whereupon she untied the girdle, and cast it into the river, and the ring along with it. This is not credited by those who do not believe either that the Lord Jesus Christ came forth from His mother's womb without destroying her virginity, and entered among His disciples when the doors were shut; but let them make strict inquiry into this miracle, and if they find it true, let them believe those others. The lady is of distinction, nobly born, married to a nobleman. She resides at Carthage. The city is distinguished, the person is distinguished, so that they who make inquiries cannot fail to find satisfaction. Certainly the martyr himself, by whose prayers she was healed, believed on the Son of her who remained a virgin; on Him who came in among the disciples when the doors were shut; in fine - and to this tends all that we have been retailing - on Him who ascended into heaven with the flesh in which He had risen; and it is because he laid down his life for this faith that such miracles were done by his means. Even now, therefore, many miracles are wrought, the same God who wrought those we read of still performing them, by whom He will and as He will; but they are not as well known, nor are they beaten into the memory, like gravel, by frequent reading, so that they cannot fall out of mind. For even where, as is now done among ourselves, care is taken that the pamphlets of those who receive benefit be read publicly, yet those who are present hear the narrative but once, and many are absent; and so it comes to pass that even those who are present forget in a few days what they heard, and scarcely one of them can be found who will tell what he heard to one who he knows was not present. One miracle was wrought among ourselves, which, though no greater than those I have mentioned, was yet so signal and conspicuous, that I suppose there is no inhabitant of Hippo who did not either see or hear of it, none who could possibly forget it. There were seven brothers and three sisters of a noble family of the Cappadocian C sarea, who were cursed by their mother, a new-made widow, on account of some wrong they had done her, and which she bitterly resented, and who were visited with so severe a punishment from Heaven, that all of them were seized with a hideous shaking in all their limbs. Unable, while presenting this loathsome appearance, to endure the eyes of their fellow citizens, they wandered over almost the whole Roman world, each following his own direction. Two of them came to Hippo, a brother and a sister, Paulus and Palladia, already known in many other places by the fame of their wretched lot. Now it was about fifteen days before Easter when they came, and they came daily to church, and specially to the relics of the most glorious Stephen, praying that God might now be appeased, and restore their former health. There, and wherever they went, they attracted the attention of every one. Some who had seen them elsewhere, and knew the cause of their trembling, told others as occasion offered. Easter arrived, and on the Lord's day, in the morning, when there was now a large crowd present, and the young man was holding the bars of the holy place where the relics were, and praying, suddenly he fell down, and lay precisely as if asleep, but not trembling as he was wont to do even in sleep. All present were astonished. Some were alarmed, some were moved with pity; and while some were for lifting him up, others prevented them, and said they should rather wait and see what would result. And behold! He rose up, and trembled no more, for he was healed, and stood quite well, scanning those who were scanning him. Who then refrained himself from praising God? The whole church was filled with the voices of those who were shouting and congratulating him. Then they came running to me, where I was sitting ready to come into the church. One after another they throng in, the last comer telling me as news what the first had told me already; and while I rejoiced and inwardly gave God thanks, the young man himself also enters, with a number of others, falls at my knees, is raised up to receive my kiss. We go in to the congregation: the church was full, and ringing with the shouts of joy, Thanks to God! Praised be God! every one joining and shouting on all sides, I have healed the people, and then with still louder voice shouting again. Silence being at last obtained, the customary lessons of the divine Scriptures were read. And when I came to my sermon, I made a few remarks suitable to the occasion and the happy and joyful feeling, not desiring them to listen to me, but rather to consider the eloquence of God in this divine work. The man dined with us, and gave us a careful ac count of his own, his mother's, and his family's calamity. Accordingly, on the following day, after delivering my sermon, I promised that next day I would read his narrative to the people. And when I did so, the third day after Easter Sunday, I made the brother and sister both stand on the steps of the raised place from which I used to speak; and while they stood there their pamphlet was read. The whole congregation, men and women alike, saw the one standing without any unnatural movement, the other trembling in all her limbs; so that those who had not before seen the man himself saw in his sister what the divine compassion had removed from him. In him they saw matter of congratulation, in her subject for prayer. Meanwhile, their pamphlet being finished, I instructed them to withdraw from the gaze of the people; and I had begun to discuss the whole matter somewhat more carefully, when lo! As I was proceeding, other voices are heard from the tomb of the martyr, shouting new congratulations. My audience turned round, and began to run to the tomb. The young woman, when she had come down from the steps where she had been standing, went to pray at the holy relics, and no sooner had she touched the bars than she, in the same way as her brother, collapsed, as if falling asleep, and rose up cured. While, then, we were asking what had happened, and what occasioned this noise of joy, they came into the basilica where we were, leading her from the martyr's tomb in perfect health. Then, indeed, such a shout of wonder rose from men and women together, that the exclamations and the tears seemed like never to come to an end. She was led to the place where she had a little before stood trembling. They now rejoiced that she was like her brother, as before they had mourned that she remained unlike him; and as they had not yet uttered their prayers in her behalf, they perceived that their intention of doing so had been speedily heard. They shouted God's praises without words, but with such a noise that our ears could scarcely bear it. What was there in the hearts of these exultant people but the faith of Christ, for which Stephen had shed his blood? " "' None |
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75. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • conversion, accounts of miracles as impetus for • miracle
Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 185; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 120
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76. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Miracles • miracles
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 197; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 291
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77. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Miracle, • miracles • miracles, demonic
Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 315; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 46, 47, 116
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78. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Dreams (in Late Antique and Medieval Christian literature), Ps.-Augustine, On the Miracles of St. Stephen • miracles
Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 258, 259; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 787
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79. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Miracles, biblical • Vigilius, pope, wilderness miracles, baptismal significance of • baptismal significance, of wilderness miracles
Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 237; Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 174
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80. Valerius Maximus, Memorable Deeds And Sayings, 1.8.2, 1.8.11
Tagged with subjects: • Epidauros Miracle Inscriptions, evidence for non-local visitors • Miracle • miracles • statuary, miraculous properties of
Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 287; Mueller (2002), Roman Religion in Valerius Maximus, 41; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 171
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1.8.2 But then we may relate how favourable the rest of the gods were to our city. For when our city was visited with a three-year pestilence, and neither through divine compassion or human aid could any remedy be found for so long and lasting a calamity, the priests consulted the Sibylline Books and observed, that there was no other way to restore the city to its former health but by fetching the image of Aesculapius from Epidaurus. The city therefore sent ambassadors thither, hoping that by its authority, the greatest then in the world, they might prevail to obtain the only remedy against the fatal misery. Neither did hope deceive them. For their desire was granted with as much willingness, as it was requested with earnestness. For immediately the Epidaurians conducted the ambassadors to the temple of Aesculapius (distant from the city some five miles) and told them to take out of it whatever they thought appropriate for the preservation of Rome. Their liberal goodwill was imitated by the god himself in his celestial compliance, approving the kindness of mortals. For that snake, seldom or never seen except to their great benefit, which the Epidaurians worshipped equally to Aesculapius, began to glide with a mild aspect and gentle motion through the chief parts of the city; and being seen for three days to the religious admiration of all men, without doubt taking in good part the change to a more noble seat, it hastened to the Roman trireme, and while the mariners stood frightened by so unusual a sight, crept aboard the ship. It peaceably folded itself into several coils, and quietly remained in the cabin of Q. Ogulnius, one of the ambassadors. The envoys returned due thanks, and being instructed by those who were skilful in the due worship of the serpent, like men who had obtained their hearts' desire, joyfully departed. When after a prosperous voyage they put in at Antium, the snake, which had remained in the ship, glided to the porch of the temple of Aesculapius, adorned with myrtle and other boughs, and twisted itself around a palm-tree of a very great height, where it stayed for three days in the temple of Antium. The ambassadors with great care put out those things wherewith he used to be fed, for fear he should be unwilling to return to the ship: and then he patiently allowed himself to be transported to our city. When the ambassadors landed upon the shore of the Tiber, the snake swam to the island where the temple was dedicated, and by his coming dispelled the calamity, for which he had been sought as a remedy." 1.8.11 The following things may also be accounted as miracles. When the shrine of the Salii was burnt down, there was nothing that survived the fire except the augural staff of Romulus. The statue of Servius Tullius remained untouched, when the temple of Fortune was consumed by fire. The statue of Quinta Claudia, placed near the entry into the temple of the Mother of the Gods, although that temple was twice consumed by fire, once when P. Scipio Nasica and L. Bestia were consuls, another time when M. Servilius and L. Lamia were consuls, stood firm upon its base and untouched.'" None |
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81. None, None, nan
Tagged with subjects: • Incubation (Christian), general patterns of miracle narratives • Kollouthos (saint), miracle tales associated with incubation at Antinoopolis • Menas (saint), lack of evidence for incubation among healing miracles • Miracles
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 198; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747
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82. None, None, nan
Tagged with subjects: • healing miracle • miracles
Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 182; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 192
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83. None, None, nan
Tagged with subjects: • Asclepius, miracles of, with palm-branch • Healing, miracles of • Miracle, wondrous • miracle, punitive
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 235, 252, 272; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 411
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