1. Hebrew Bible, Judges, 13.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •daimons, names of Found in books: Janowitz (2002b) 35| 13.18. "וַיֹּאמֶר לּוֹ מַלְאַךְ יְהוָה לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וְהוּא־פֶלִאי׃", | 13.18. "And the angel of the Lord said to him, Why askest thou thus after my name, seeing it is hidden?", |
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| 2. Aristotle, Interpretation, 16.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimons, names of Found in books: Janowitz (2002b) 35 |
3. New Testament, Matthew, 8.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •names, daimon Found in books: Janowitz (2002) 40| 8.16. Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν· | 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; |
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4. Tertullian, On Idolatry, 20-21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Janowitz (2002b) 36 | 21. But it is a mark of timidity, when some other man binds you in the name of his gods, by the making of an oath, or by some other form of attestation, and you, for fear of discovery, remain quiet. For you equally, by remaining quiet, affirm their majesty, by reason of which majesty you will seem to be bound. What matters it, whether you affirm the gods of the nations by calling them gods, or by hearing them so called? Whether you swear by idols, or, when adjured by another, acquiesce? Why should we not recognize the subtleties of Satan, who makes it his aim that, what he cannot effect by our mouth, he may effect by the mouth of his servants, introducing idolatry into us through our ears? At all events, whoever the adjurer is, he binds you to himself either in friendly or unfriendly conjunction. If in unfriendly, you are now challenged unto battle, and know that you must fight. If in friendly, with how far greater security will you transfer your engagement unto the Lord, that you may dissolve the obligation of him through whose means the Evil One was seeking to annex you to the honour of idols, that is, to idolatry! All sufferance of that kind is idolatry. You honour those to whom, when imposed as authorities, you have rendered respect. I know that one (whom the Lord pardon!), when it had been said to him in public during a law-suit, Jupiter be angry with you, answered, On the contrary, with you. What else would a heathen have done who believed Jupiter to be a god? For even had he not retorted the malediction by Jupiter (or other such like), yet, by merely returning a curse, he would have confirmed the divinity of Jove, showing himself irritated by a malediction in Jove's name. For what is there to be indigt at, (if cursed) in the name of one whom you know to be nothing? For if you rave, you immediately affirm his existence, and the profession of your fear will be an act of idolatry. How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept, not to return a curse in the name of God even, but dearly to bless in the name of God, that you may both demolish idols and preach God, and fulfil discipline. |
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| 5. Clement of Alexandria, Miscellanies, 5.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •names, daimon Found in books: Janowitz (2002) 40 |
6. Babylonian Talmud, Meilah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •names, daimon Found in books: Janowitz (2002) 40| 17b. ילך ר' שמעון בן יוחאי שהוא מלומד בנסים ואחריו מי ילך ר"א בר ר' יוסי,אמר להם רבי יוסי ואילו היה אבא חלפתא קיים יכולין אתם לומר לו תן בנך להריגה אמר להם ר' שמעון אילו היה יוחאי אבא קיים יכולין אתם לומר לו תן בנך להריגה,אמר להו רבי יוסי אנא אזלין דלמא עניש ליה ר' שמעון דקא מסתפינא קביל עליה דלא ליענשיה אפילו הכי ענשיה,כשהיו מהלכין בדרך נשאלה שאלה זו בפניהם מנין לדם השרץ שהוא טמא עקם פיו ר' אלעזר בר רבי יוסי ואמר (ויקרא יא, כט) וזה לכם הטמא אמר ליה ר' שמעון מעקימת שפתיך אתה ניכר שתלמיד חכם אתה אל יחזור הבן אצל אביו,יצא לקראתו בן תמליון רצונכם אבוא עמכם בכה ר' שמעון ואמר מה שפחה של בית אבא נזדמן לה מלאך שלש פעמים ואני לא פעם אחת יבא הנס מכל מקום,קדים הוא על בברתיה דקיסר כי מטא התם אמר בן תמליון צא בן תמליון צא וכיון דקרו ליה נפק אזל אמר להון שאילו כל מה דאית לכון למישאל ועיילינהו לגנזיה לשקול כל דבעו אשכחו ההוא איגרא שקלוה וקרעוה,והיינו דאמר רבי אלעזר בר רבי יוסי אני ראיתיה בעיר [רומי] והוו עליה כמה טיפי דמים, big strongמתני׳ /strong /big הפיגול והנותר אין מצטרפין מפני שהן שני שמות השרץ והנבלה וכן הנבלה ובשר המת אין מצטרפין זה עם זה לטמא אפילו בקל שבשניהן, big strongגמ׳ /strong /big אמר רב יהודה אמר שמואל לא שנו אלא לטומאת הידים דמדרבנן היא אבל לענין אכילה מצטרפין דתניא ר' אליעזר אומר (שמות כט, לד) לא יאכל כי קדש הוא כל שבקדש פסול בא הכתוב ליתן לא תעשה על אכילתו, big strongמתני׳ /strong /big האוכל שנטמא באב הטומאה ושנטמא בולד הטומאה מצטרפין זה עם זה לטמא בקל שבשניהם כל האוכלים מצטרפין זה עם זה לפסול הגוייה כבחצי פרס כבמזון,שתי סעודות לעירוב וכביצה לטמא טומאת אוכלין וכגרוגרת להוצאת שבת וככותבת ביום הכפורים כל המשקין מצטרפין זו עם זו לפסול את הגוייה ברביעית וכמלא לוגמא ביום הכפורים, big strongגמ׳ /strong /big תניא רבי שמעון אומר מה טעם שאפשר לשני שיעשה ראשון ומי קא עביד שני ראשון הא לא אפשר,אמר רבא הכי קאמר מי גרם לשני לאו ראשון רב אשי אמר ראשון ושני לגבי שלישי בני חדא ביקתא אינון: | 17b. Let b Rabbi Shimon ben Yoḥai go /b to Rome, b as he is accustomed to /b experiencing b miracles. And who shall go after him, /b i.e., with him? b Rabbi Elazar bar Rabbi Yosei. /b ,When b Rabbi Yosei, /b Rabbi Elazar’s father, heard this suggestion, he b said to /b the Sages: b But if Abba Ḥalafta, /b my father, b were alive, /b would b you be able to say to him: Give your son to be killed? /b If so, how can you ask me to send my son to Rome, where he is likely to be killed? b Rabbi Shimon said to /b the Sages: b If Yoḥai, /b my b father, were alive, /b would b you be able to say to him: Give your son to be killed? /b Nevertheless, I am prepared to risk my life and go to Rome, and if so, Rabbi Elazar bar Rabbi Yosei should accompany me.,Upon hearing this, b Rabbi Yosei said to /b the Sages: If so, b I will go /b in place of my son. I do not want him to go with Rabbi Shimon ben Yoḥai, b as /b this is what b I fear: /b My son Elazar is young and quick to answer, and I am concerned b lest Rabbi Shimon, /b who is hot-tempered, will become angry with him and b punish /b him. Rabbi Shimon b accepted upon himself that he would not punish /b Rabbi Elazar. The Gemara notes that b even so, /b Rabbi Shimon did b punish him /b while they were on their journey.,Why did Rabbi Shimon end up punishing Rabbi Elazar? b When they were walking on the road, this /b following b question was asked before them: From where /b is it derived b with regard to blood of a creeping animal that it is impure? Rabbi Elazar bar Rabbi Yosei twisted his mouth /b to whisper b and said: /b It is derived from the verse: b “And these are they that are impure /b for you among the creeping animals” (Leviticus 11:29). Although Rabbi Elazar tried to whisper so that Rabbi Shimon would not hear, b Rabbi Shimon said to him: From the twisting of your mouth /b and your answer b it is clear /b that b you are a Torah scholar. /b Nevertheless, it is prohibited for a student to issue a ruling of i halakha /i in the presence of his teacher. Therefore, I curse you that b the son will not return /b from this journey b to his father. /b ,The Gemara continues the story: As they were journeying, a demon named b ben Temalyon emerged to greet them. /b He said to them: Do b you wish /b that b I /b will join you and b come with you /b in order to help nullify this decree? When he saw that a demon was coming to help save the Jewish people, b Rabbi Shimon cried and said: What, /b even for b a maidservant of /b my b father’s home, /b Hagar the Egyptian, who was Abraham’s handmaid, b an angel was made available /b to appear b to her three times /b to help her. Each of the three mentions of “and the angel of the Lord said unto her” (Genesis 16:9–11) in the story of Hagar is understood as a reference to a different angel. b But I /b apparently do b not /b deserve assistance from an angel even b one time, /b but only help from a demon. b In any case, let the miracle come /b and save the Jewish people, even if only through a demon.,The demon ben Temalyon went b before /b them and b ascended into the emperor’s daughter /b and possessed her. b When /b Rabbi Shimon ben Yoḥai b arrived there, /b the emperor’s palace, b he said: Ben Temalyon, emerge! Ben Temalyon, emerge! And once /b Rabbi Shimon b called /b to b him, /b ben Temalyon b emerged and left /b the emperor’s daughter, and she was cured. When the emperor saw that Rabbi Shimon had cured his daughter, b he said to them: Ask /b from me b any /b reward b that you want to ask. And he took them up to his treasury to take whatever they wanted. They found that letter /b there that contained the decrees against the Jewish people, and b they took it and tore it /b up, and thereby nullified the decrees.,The Gemara adds: b And this is /b the background for that b which Rabbi Elazar bar Rabbi Yosei said /b ( i Yoma /i 57a): b I saw /b the Curtain of the Sanctuary b in the city of Rome, and on /b the Curtain b were several drops of blood /b from the bull and the goat of Yom Kippur. When the emperor took them into his treasury Rabbi Elazar saw the Temple vessels that the Romans had captured when they conquered Jerusalem, including the Curtain., strong MISHNA: /strong Sacrificial meat that is b i piggul /i and /b sacrificial meat that is b i notar /i do not join together /b to constitute the requisite measure of an olive-bulk, b due to /b the fact b that they /b belong to b two /b separate b categories /b of prohibition. The flesh of the carcass of b the creeping animal and /b the flesh of b the animal carcass, and likewise /b the flesh of b the animal carcass and the flesh of the corpse, do not join together to transmit ritual impurity, /b not b even for the /b more b lenient of the two /b impurities, i.e., the impurity that requires the greater measure., strong GEMARA: /strong b Rav Yehuda says /b that b Shmuel says: /b The mishna b taught /b that i piggul /i and i notar /i do not join together b only with regard to /b the ritual b impurity of the hands /b if one touched them, which b is by rabbinic law. But with regard to /b the b matter of eating, they do join together. As it is taught /b in a i baraita /i that b Rabbi Eliezer says: /b The verse states with regard to leftover sacrificial food from meat and bread: b “It shall not be eaten because it is sacred” /b (Exodus 29:34). This teaches with regard to b anything sacred /b that has been b disqualified /b for whatever reason, that b the verse comes to apply a prohibition with regard to its consumption. /b , strong MISHNA: /strong b The food that became ritually impure /b through contact b with a primary source of ritual impurity, /b thereby assuming first-degree ritual impurity, b and /b the food b that became ritually impure /b through contact b with a secondary source of ritual impurity, /b thereby assuming second-degree ritual impurity, b join together /b to constitute the requisite measure of an egg-bulk b to transmit impurity in accordance with the /b more b lenient of the two, /b i.e., second-degree ritual impurity. b All the /b ritually impure b foods join together /b to constitute the requisite measure b to disqualify the body [ i hageviyya /i ] /b of one who eats b half of a half-loaf-bulk [ i peras /i ] /b of the impure foods from partaking of i teruma /i .,Likewise, all foods join together to constitute the requisite measure b of food /b sufficient for b two meals, to /b establish b a joining of /b Shabbat b boundaries; and /b to form the requisite measure b of an egg-bulk, to render /b an item b impure /b with b the ritual impurity of food; and /b to form the measure b of /b a dried b fig-bulk, /b which establishes liability b for carrying out /b food on b Shabbat; and /b to form the volume b of a large date, /b which establishes liability for eating b on Yom Kippur. All the liquids join together /b to constitute the requisite measure b to disqualify the body of /b one who drinks b a quarter- i log /i /b of ritually impure liquid from partaking of i teruma /i ; b and /b to constitute the measure b of a cheekful, /b which establishes liability for drinking b on Yom Kippur. /b , strong GEMARA: /strong It b is taught /b in a i baraita /i that b Rabbi Shimon says: What is the reason /b that food with first-degree ritual impurity joins together with food that has second-degree ritual impurity? The reason is b that it is possible for /b the food with b second- /b degree impurity b to render /b another food impure with b first- /b degree impurity. The Gemara asks: b But can /b a food with b second- /b degree impurity b render /b another food impure with b first- /b degree impurity? That is b not possible. /b If food impure with second-degree impurity touches other food, it renders that food impure with third-degree impurity, not first-degree impurity., b Rava said /b that b this /b is what Rabbi Shimon b is saying: What caused /b that food to become impure with b second- /b degree impurity? Is it b not /b that it was touched by food with b first- /b degree impurity? Since they share a common source, they join together. b Rav Ashi /b similarly b said: /b Food impure with b first- /b degree impurity b and /b food impure with b second- /b degree impurity, b with regard to /b food impure with b third- /b degree impurity, b are /b considered like b members of one house, /b i.e., they both lead to third-degree impurity, either directly or indirectly, and for this reason they join together. |
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7. Origen, Commentary On John, 1.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •daimons, names of Found in books: Janowitz (2002b) 36 | 1.34. Further, we have to ask in what sense He is called in the Apocalypse the First and the Last, and how, in His character as the First, He is not the same as the Alpha and the beginning, while in His character as the Last He is not the same as the Omega and the end. It appears to me, then, that the reasonable beings which exist are characterized by many forms, and that some of them are the first, some the second, some the third, and so on to the last. To pronounce exactly, however, which is the first, what kind of a being the second is, which may truly be designated third, and to carry this out to the end of the series, this is not a task for man, but transcends our nature. We shall yet venture, such as we are, to stand still a little at this point, and to make some observations on the matter. There are some gods of whom God is god, as we hear in prophecy, Thank ye the God of gods, and The God of gods has spoken, and called the earth. Now God, according to the Gospel, Matthew 20:2 is not the God of the dead but of the living. Those gods, then, are living of whom God is god. The Apostle, too, writing to the Corinthians, says: 1 Corinthians 8:5 As there are gods many and lords many, and so we have spoken of these gods as really existing. Now there are, besides the gods of whom God is god, certain others, who are called thrones, and others called dominions, lordships, also, and powers in addition to these. The phrase, Ephesians 1:21 above every name that is named, not only in this world, but also in that which is to come, leads us to believe that there are yet others besides these which are less familiar to us; one kind of these the Hebrews called Sabai, from which Sabaoth was formed, who is their ruler, and is none other than God. Add to all these the reasonable being who is mortal, man. Now the God of all things made first in honour some race of reasonable beings; this I consider to be those who are called gods, and the second order, let us say, for the present, are the thrones, and the third, undoubtedly, the dominions. And thus we come down in order to the last reasonable race, which, perhaps, cannot be any other than man. The Saviour accordingly became, in a diviner way than Paul, all things to all, that He might either gain all or perfect them; it is clear that to men He became a man, and to the angels an angel. As for His becoming man no believer has any doubt, but as to His becoming an angel, we shall find reason for believing it was so, if we observe carefully the appearances and the words of the angels, in some of which the powers of the angels seem to belong to Him. In several passages angels speak in such a way as to suggest this, as when the angel of the Lord appeared in a flame of fire. And he said, I am the God of Abraham and of Isaac and of Jacob. But Isaiah also says: Isaiah 9:6 His name is called Angel of Great Counsel. The Saviour, then, is the first and the last, not that He is not what lies between, but the extremities are named to show that He became all things. Consider, however, whether the last is man, or the things said to be under the earth, of which are the demons, all of them or some. We must ask, too, about those things which the Saviour became which He speaks of through the prophet David, And I became as a man without any to help him, free among the dead. His birth from the Virgin and His life so admirably lived showed Him to be more than man, and it was the same among the dead. He was the only free person there, and His soul was not left in hell. Thus, then, He is the first and the last. Again, if there be letters of God, as such there are, by reading which the saints may say they have read what is written on the tablets of heaven, these letters, by which heavenly things are to be read, are the notions, divided into small parts, into Α and so on to Ω, the Son of God. Again, He is the beginning and the end, but He is this not in all His aspects equally. For He is the beginning, as the Proverbs teach us, inasmuch as He is wisdom; it is written: The Lord founded Me in the beginning of His ways, for His works. In the respect of His being the Logos He is not the beginning. The Word was in the beginning. Thus in His aspects one comes first and is the beginning, and there is a second after the beginning, and a third, and so on to the end, as if He had said, I am the beginning. inasmuch as I am wisdom, and the second, perhaps, inasmuch as I am invisible, and the third in that I am life, for what was made was life in Him. One who was qualified to examine and to discern the sense of Scripture might, no doubt, find many members of the series; I cannot say if he could find them all. The beginning and the end is a phrase we usually apply to a thing that is a completed unity; the beginning of a house is its foundation and the end the parapet. We cannot but think of this figure, since Christ is the stone which is the head of the corner, to the great unity of the body of the saved. For Christ the only-begotten Son is all and in all, He is as the beginning in the man He assumed, He is present as the end in the last of the saints, and He is also in those between, or else He is present as the beginning in Adam, as the end in His life on earth, according to the saying: The last Adam was made a quickening spirit. This saying harmonizes well with the interpretation we have given of the first and the last. |
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8. Origen, Against Celsus, 1.6, 1.67, 4.33-34, 5.41, 5.46, 6.40, 8.69 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Janowitz (2002b) 35 | 8.69. Celsus, then, as if not observing that he was saying anything inconsistent with the words he had just used, if all were to do the same as you, adds: You surely do not say that if the Romans were, in compliance with your wish, to neglect their customary duties to gods and men, and were to worship the Most High, or whatever you please to call him, that he will come down and fight for them, so that they shall need no other help than his. For this same God, as yourselves say, promised of old this and much more to those who served him, and see in what way he has helped them and you! They, in place of being masters of the whole world, are left with not so much as a patch of ground or a home; and as for you, if any of you transgresses even in secret, he is sought out and punished with death. As the question started is, What would happen if the Romans were persuaded to adopt the principles of the Christians, to despise the duties paid to the recognised gods and to men, and to worship the Most High? this is my answer to the question. We say that if two of us shall agree on earth as touching anything that they shall ask, it shall be done for them of the Father of the just, which is in heaven; for God rejoices in the agreement of rational beings, and turns away from discord. And what are we to expect, if not only a very few agree, as at present, but the whole of the empire of Rome? For they will pray to the Word, who of old said to the Hebrews, when they were pursued by the Egyptians, The Lord shall fight for you, and you shall hold your peace; and if they all unite in prayer with one accord, they will be able to put to flight far more enemies than those who were discomfited by the prayer of Moses when he cried to the Lord, and of those who prayed with him. Now, if what God promised to those who keep His law has not come to pass, the reason of its nonfulfilment is not to be ascribed to the unfaithfulness of God. But He had made the fulfilment of His promises to depend on certain conditions - namely, that they should observe and live according to His law; and if the Jews have not a plot of ground nor a habitation left to them, although they had received these conditional promises, the entire blame is to be laid upon their crimes, and especially upon their guilt in the treatment of Jesus. |
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| 9. Origen, On Prayer, 24.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •daimons, names of Found in books: Janowitz (2002b) 35 |
10. Origen, On First Principles, 1.8.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •daimons, names of Found in books: Janowitz (2002b) 35 | 1.8.1. A similar method must be followed in treating of the angels; nor are we to suppose that it is the result of accident that a particular office is assigned to a particular angel: as to Raphael, e.g., the work of curing and healing; to Gabriel, the conduct of wars; to Michael, the duty of attending to the prayers and supplications of mortals. For we are not to imagine that they obtained these offices otherwise than by their own merits, and by the zeal and excellent qualities which they severally displayed before this world was formed; so that afterwards in the order of archangels, this or that office was assigned to each one, while others deserved to be enrolled in the order of angels, and to act under this or that archangel, or that leader or head of an order. All of which things were disposed, as I have said, not indiscriminately and fortuitously, but by a most appropriate and just decision of God, who arranged them according to deserts, in accordance with His own approval and judgment: so that to one angel the Church of the Ephesians was to be entrusted; to another, that of the Smyrnæans; one angel was to be Peter's, another Paul's; and so on through every one of the little ones that are in the Church, for such and such angels as even daily behold the face of God must be assigned to each one of them; and there must also be some angel that encamps round about them that fear God. All of which things, assuredly, it is to be believed, are not performed by accident or chance, or because they (the angels) were so created, lest on that view the Creator should be accused of partiality; but it is to be believed that they were conferred by God, the just and impartial Ruler of all things, agreeably to the merits and good qualities and mental vigour of each individual spirit. |
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| 11. Origen, Exhortation To Martyrdom, 46 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •daimons, names of Found in books: Janowitz (2002b) 35 |
| 12. Origen, Homilies On Numbers, 11.4, 14.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •daimons, names of Found in books: Janowitz (2002b) 35 |
| 13. Origen, Homilies On Joshua, 20.1, 23.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •daimons, names of Found in books: Janowitz (2002b) 35, 36 |
| 14. Papyri, Papyri Graecae Magicae, 4.3007-4.3086 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Janowitz (2002) 40 |
| 15. Anon., Numbers Rabba Naso, 10.5 Tagged with subjects: •daimons, names of Found in books: Janowitz (2002b) 36 |
| 16. Anon., Teachings of The Apostles, 21 Tagged with subjects: •daimons, names of Found in books: Janowitz (2002b) 36 |
