Tiresias: The Ancient Mediterranean Religions Source Database

^4.25 וַתִּקַּח צִפֹּרָה צֹר וַתִּכְרֹת אֶת־עָרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו וַתֹּאמֶר כִּי חֲתַן־דָּמִים אַתָּה לִי׃

^4.25 Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said: ‘Surely a bridegroom of blood art thou to me.’

^2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃, ^4.25 וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃, ^6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃, ^6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃, ^6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃, ^6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃, ^17.9 וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃, , ^17.12 וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃, ^17.19 וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃

^2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
^4.25 And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’,
^6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, ^6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. ^6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’, ^6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
^17.9 And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations. ^17.10 This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.
^17.12 And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.
^17.19 And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him.

^14.2 זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע בְּיוֹם טָהֳרָתוֹ וְהוּבָא אֶל־הַכֹּהֵן׃, ^14.9 וְהָיָה בַיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת־כָּל־שְׂעָרוֹ אֶת־רֹאשׁוֹ וְאֶת־זְקָנוֹ וְאֵת גַּבֹּת עֵינָיו וְאֶת־כָּל־שְׂעָרוֹ יְגַלֵּחַ וְכִבֶּס אֶת־בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמַּיִם וְטָהֵר׃

^14.2 This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest.
^14.9 And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off; and he shall wash his clothes, and he shall bathe his flesh in water, and he shall be clean.

^11.12 הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃

^11.12 Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?

^4.12 וִיהִי בֵיתְךָ כְּבֵית פֶּרֶץ אֲשֶׁר־יָלְדָה תָמָר לִיהוּדָה מִן־הַזֶּרַע אֲשֶׁר יִתֵּן יְהוָה לְךָ מִן־הַנַּעֲרָה הַזֹּאת׃, ^4.15 וְהָיָה לָךְ לְמֵשִׁיב נֶפֶשׁ וּלְכַלְכֵּל אֶת־שֵׂיבָתֵךְ כִּי כַלָּתֵךְ אֲ\u200dשֶׁר־אֲהֵבַתֶךְ יְלָדַתּוּ אֲשֶׁר־הִיא טוֹבָה לָךְ מִשִּׁבְעָה בָּנִים׃

^4.12 and let thy house be like the house of Perez, whom Tamar bore unto Judah, of the seed which the LORD shall give thee of this young woman.’,
^4.15 And he shall be unto thee a restorer of life, and a nourisher of thine old age; for thy daughter-in-law, who loveth thee, who is better to thee than seven sons, hath borne him.’

^7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃

^7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom.

^31.8 אֲרָזִים לֹא־עֲמָמֻהוּ בְּגַן־אֱלֹהִים בְּרוֹשִׁים לֹא דָמוּ אֶל־סְעַפֹּתָיו וְעַרְמֹנִים לֹא־הָיוּ כְּפֹארֹתָיו כָּל־עֵץ בְּגַן־אֱלֹהִים לֹא־דָמָה אֵלָיו בְּיָפְיוֹ׃, ^31.9 יָפֶה עֲשִׂיתִיו בְּרֹב דָּלִיּוֹתָיו וַיְקַנְאֻהוּ כָּל־עֲצֵי־עֵדֶן אֲשֶׁר בְּגַן הָאֱלֹהִים׃

^31.8 The cedars in the garden of God Could not hide it; The cypress-trees were not Like its boughs, And the plane-trees were not As its branches; Nor was any tree in the garden of God Like unto it in its beauty. ^31.9 I made it fair By the multitude of its branches; So that all the trees of Eden, That were in the garden of God, envied it.

^9.1 וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃, ^9.2 כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃

^9.1 Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. ^9.2 For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’

¹²⁷⁵ With such a dire refrain, he struck his eyes with raised hand not once but often. At each blow the bloody eye-balls bedewed his beard, and sent forth not sluggish drops of gore, but all at once a dark shower of blood came down like hail. ¹²⁷⁶ With such a dire refrain, he struck his eyes with raised hand not once but often. At each blow the bloody eye-balls bedewed his beard, and sent forth not sluggish drops of gore, but all at once a dark shower of blood came down like hail. ¹²⁷⁹ With such a dire refrain, he struck his eyes with raised hand not once but often. At each blow the bloody eye-balls bedewed his beard, and sent forth not sluggish drops of gore, but all at once a dark shower of blood came down like hail. ¹²⁸⁰ But one black gory downpour, thick as hail. Such evils, issuing from the double source, Have whelmed them both, confounding man and wife. Till now the storied fortune of this house Was fortunate indeed; but from this day Woe, lamentation, ruin, death, disgrace, All ills that can be named, all, all are theirs. CHORUS: But hath he still no respite from his pain? Second Messenger: He cries, "Unbar the doors and let all ThebesBehold the slayer of his sire, his mothers — " That shameful word my lips may not repeat. He vows to fly self-banished from the land, Nor stay to bring upon his house the curse Himself had uttered; but he has no strength Nor one to guide him, and his tortures more Than man can suffer, as yourselves will see. For lo, the palace portals are unbarred, And soon ye shall behold a sight so sad That he who must abhorred would pity it. Enter OEDIPUS blinded. ¹²⁸¹ From the deeds of the two of them such ills have broken forth, not on one alone, but with mingled woe for man and wife. The old happiness of their ancestral fortune was once happiness indeed. But now today lamentation, ruin, death, shame,

^16.17 And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham, ^16.18 on the festival of the first-fruits of the harvest, Isaac was born.And Abraham circumcised his son on the eighth day:

^4.1209 Et commiscendo quom semine forte virilem, Nam si de nihilo fierent, ex omnibus rebus, omne genus nasci posset, nil semine egeret. legibus his, quaedam ratio res terminat omnis, femina vim vicit subita vi corripuitque, tum similes matrum materno semine fiunt, ut patribus patrio. sed quos utriusque figurae, esse vides, iuxtim miscentes vulta parentum, corpore de patrio et materno sanguine crescunt, semina cum Veneris stimulis excita per artus, obvia conflixit conspirans mutuus ardor, et neque utrum superavit eorum nec superatumst.

" ^4.1209 And when perchance, in mingling seed with his, The female hath oerpowered the force of male And by a sudden fling hath seized it fast, Then are the offspring, more from mothers seed, More like their mothers; as, from fathers seed, Theyre like to fathers. But whom seest to be Partakers of each shape, one equal blend of parents features, these are generate From fathers body and from mothers blood, When mutual and harmonious heat hath dashed Together seeds, aroused along their frames By Venus goads, and neither of the twain Mastereth or is mastered. Happens too That sometimes offspring can to being come In likeness of their grandsires, and bring back often the shapes of grandsires sires, because Their parents in their bodies oft retain Concealed many primal germs, commixed In many modes, which, starting with the stock, Sire handeth down to son, himself a sire; Whence Venus by a variable chance Engenders shapes, and diversely brings back Ancestral features, voices too, and hair. A female generation rises forth From seed paternal, and from mothers body Exist created males: since sex proceeds No more from singleness of seed than faces Or bodies or limbs of ours: for every birth Is from a twofold seed; and whats created Hath, of that parent which it is more like, More than its equal share; as thou canst mark,- Whether the breed be male or female stock.",

⁶⁵ And after all He made man. But how he made him I will mention presently, after I have first explained that he adopted the most beautiful connection and train of consequences according to the system of the creation of animals which he had sketched out to himself; for of souls the most sluggish and the most weakly formed has been allotted to the race of fishes; and the most exquisitely endowed soul, that which is in all respects most excellent, has been given to the race of mankind, and one something between the two to the races of terrestrial animals and those which traverse the air; for the soul of such creatures is endowed with more acute sensations than the soul of fishes, but is more dull than that of mankind. ⁶⁶ And it was on this account that of all living creatures God created fishes first, inasmuch as they partake of corporeal substance in a greater degree than they partake of soul, being in a manner animals and not animals, moving soulless things, having a sort of semblance of soul diffused through them for no object beyond that of keeping their bodies live (just as they say that salt preserves meat), in order that they may not easily be destroyed. And after the fishes, he created winged and terrestrial animals: for these are endowed with a higher degree of sensation, and from their formation show that the properties of their animating principle are of a higher order. But after all the rest, then, as has been said before, he created man, to whom he gave that admirable endowment of mind--the soul, if I may so call it, of the soul, as being like the pupil to the eye; for those who most accurately investigate the natures of things affirm, that it is the pupil which is the eye of the eye. XXII. ⁶⁷ So at last all things were created and existing together. But when they all were collected in one place, then some sort of order was necessarily laid down for them for the sake of the production of them from one another which was hereafter to take place. Now in things which exist in part, the principle of order is this, to begin with that which is most inferior in its nature, and to end with that which is the most excellent of all; and what that is we will explain. It has been arranged that seed should be the principle of the generation of animals. It is plainly seen that this is a thing of no importance, being like foam; but when it has descended into the womb and remained there, then immediately it receives motion and is changed into nature; and nature is more excellent than seed, as also motion is better than quiet in created things; and nature, like a workman, or, to speak more correctly, like a faultless art, endows the moist substance with life, and fashions it, distributing it among the limbs and parts of the body, allotting that portion which can produce breath, and nourishment, and sensation to the powers of the soul: for as to the reasoning powers, we may pass over them for the present, on account of those who say, that the mind enters into the body from without, being something divine and eternal. ⁶⁸ Nature therefore began from an insignificant seed, and ended in the most honourable of things, namely, in the formation of animals and men. And the very same thing took place in the creation of every thing: for when the Creator determined to make animals the first created in his arrangement were in some degree inferior, such as the fishes, and the last were the best, namely, man. And the others the terrestrial and winged creatures were between these extremes, being better than the first created, and inferior to the last. XXIII.

⁴² They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race.

^1.279 Who has ever discovered with accuracy the first origin of the birth of these people? Their bodies, indeed, may have been fashioned according to human means of propagation; but their souls have been brought forth by divine agency, wherefore they are nearly related to God. May my soul die as to the death of the body, that it may be remembered among the souls of the righteous, such as the souls of these men are.",
^2.59 But in the great deluge I may almost say that the whole of the human race was destroyed, while the history tells us that the house of Noah alone was preserved free from all evil, inasmuch as the father and governor of the house was a man who had never committed any intentional or voluntary wickedness. And it is worth while to relate the manner of his preservation as the sacred scriptures deliver it to us, both on account of the extraordinary character of it, and also that it may lead to an improvement in our own dispositions and lives. ^2.60 For he, being considered a fit man, not only to be exempted from the common calamity which was to overwhelm the world, but also to be himself the beginning of a second generation of men, in obedience to the divine commands which were conveyed to him by the word of God, built a most enormous fabric of wood, three hundred cubits in length, and fifty in width, and thirty in height, and having prepared a number of connected chambers within it, both on the ground floor and in the upper story, the whole building consisting of three, and in some parts of four stories, and having prepared food, brought into it some of every description of animals, beasts and also birds, both male and female, in order to preserve a means of propagating the different species in the times that should come hereafter; ^2.61 for he knew that the nature of God was merciful, and that even if the subordinate species were destroyed, still there would be a germ in the entire genus which should be safe from destruction, for the sake of preserving a similitude to those animals which had hitherto existed, and of preventing anything that had been deliberately called into existence from being utterly destroyed. ^2.62 and after they had all entered into the ark, if any one had beheld the entire collection, he would not have been wrong if he had said that it was a representation of the whole earth, containing, as it did, every kind of animal, of which the whole earth had previously produced innumerable species, and will hereafter produce such again. ^2.63 And what was expected happened at no long period after; for the evil abated, and the destruction caused by the deluge was diminished every day, the rain being checked, and the water which had been spread over the whole earth, being partly dried up by the flame of the sun, and partly returning into the chasms and rivers, and other channels and receptacles in the earth; for, as if God had issued a command to that effect, every nature received back, as a necessary repayment of a loan, what it had lent, that is, every sea, and fountain, and river, received back their waters; and every stream returned into its appropriate channel. ^2.64 But after the purification, in this way, of all the things beneath the moon, the earth being thus washed and appearing new again, and such as it appeared to be when it was at first created, along with the entire universe, Noah came forth out of his wooden edifice, himself and his wife, and his sons and their wives, and with his family there came forth likewise, in one company, all the races of animals which had gone in with them, in order to the generation and propagation of similar creatures in future. " ^2.65 These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonges translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb"

^1.69 οἱ δὲ πάντες ἀγαθοὶ φύντες γῆν τε τὴν αὐτὴν ἀστασίαστοι κατῴκησαν εὐδαιμονήσαντες μηδενὸς αὐτοῖς ἄχρι καὶ τελευτῆς δυσκόλου προσπεσόντος, σοφίαν τε τὴν περὶ τὰ οὐράνια καὶ τὴν τούτων διακόσμησιν ἐπενόησαν.

^1.69 All these proved to be of good dispositions. They also inhabited the same country without dissensions, and in a happy condition, without any misfortunes falling upon them, till they died. They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order.

^7.1 אֵלּוּ בֶהָרוֹת טְהוֹרוֹת. שֶׁהָיוּ בוֹ קֹדֶם לְמַתַּן תּוֹרָה, בְּנָכְרִי וְנִתְגַּיֵּר, בְּקָטָן וְנוֹלַד, בְּקֶמֶט וְנִגְלָה, בָּרֹאשׁ וּבַזָּקָן, בַּשְּׁחִין וּבַמִּכְוָה וְקֶדַח וּבַמּוֹרְדִין. חָזַר הָרֹאשׁ וְהַזָּקָן וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח וְנַעֲשׂוּ צָרֶבֶת, טְהוֹרִים. הָרֹאשׁ וְהַזָּקָן עַד שֶׁלֹּא הֶעֱלוּ שֵׂעָר, הֶעֱלוּ שֵׂעָר וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח עַד שֶׁלֹּא נַעֲשׂוּ צָרֶבֶת, נַעֲשׂוּ צָרֶבֶת וְחָיוּ, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב מְטַמֵּא, שֶׁתְּחִלָּתָן וְסוֹפָן טָמֵא. וַחֲכָמִים מְטַהֲרִים:

^7.1 The following bright spots are clean:Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.

^3.15 πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν.

^3.15 Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him.

^1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ^4.11 λέγει αὐτῷ Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν; ^4.12 μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ; ^4.14 ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. ^4.36 ἤδη ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων. ^5.21 ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζωοποιεῖ. ^7.39 Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη.

^1.3 All things were made through him. Without him was not anything made that has been made.
^4.11 The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? ^4.12 Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle?",
^4.14 but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life.",
^4.36 He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together.
^5.21 For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. "
^7.39 But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasnt yet glorified."

^8.11 ἔστιν δὲ αὕτη ἡ παραβολή. Ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ.

^8.11 Now the parable is this: The seed is the word of God.

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^1.25.5 And thus, if ungodly, unlawful, and forbidden actions are committed among them, I can no longer find ground for believing them to be such. And in their writings we read as follows, the interpretation which they give of their views, declaring that Jesus spoke in a mystery to His disciples and apostles privately, and that they requested and obtained permission to hand down the things thus taught them, to others who should be worthy and believing. We are saved, indeed, by means of faith and love; but all other things, while in their nature indifferent, are reckoned by the opinion of men-- some good and some evil, there being nothing really evil by nature.
^1.29.4 Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth from his place in a state of great impatience, which had come upon him because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this lower creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent.

Καὶ Χριστιανοὺς ἑαυτοὺς λέγουσιν, ὃν τρόπον οἱ ἐν τοῖς ἔθνεσι τὸ ὄνομα τοῦ θεοῦ ἐπιγράφουσι τοῖς χειροποιήτοις fol. 85, καὶ ἀνόμοις καὶ ἀθέοις τελεταῖς κοινωνοῦσι. Καί εἰσιν αὐτῶν οἱ μέν τινες καλούμενοι Μαρκιανοί. οἱ δὲ Οὐαλεντινιανοί, οἱ δὲ Βασιλειδιανοί, οἱ δὲ Σατορνιλιανοί, καὶ ἄλλοι ἄλλῳ ὀνόματι. ἀπὸ τοῦ ἀρχηγέτου τῆς γνώμης ἕκαστος ὀνομαζόμενος, ὃν τρόπον καὶ ἕκαστος τῶν φιλοσοφεῖν νομιζόντων, ὡς ἐν ἀρχῇ προεῖπον, ἀπὸ τοῦ πατρὸς τοῦ λόγου τὸ ὄνομα ἧς φιλοσοφεῖ φιλοσοφίας ἡγεῖται φέρειν.

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^43a ולא תוך תוכו קמ"ל,אמר ר"ל קנה בקומטו של זב והסיט בו את הטהור טהור קנה בקומטו של טהור והסיט בו את הזב טמא,מאי טעמא דאמר קרא (ויקרא טו, יא) וכל אשר יגע בו הזב וידיו לא שטף במים זהו הסיטו של זב שלא מצינו לו טומאה בכל התורה כולה,ואפקיה רחמנא בלשון נגיעה למימרא דהיסט ונגיעה כידיו מה התם מאבראי אף הכא מאבראי,אבל הזב ובעל קרי אינן מטמאין וכו\ זב דכתיב (ויקרא טו, ב) כי יהיה זב מבשרו עד שיצא זובו מבשרו בעל קרי דכתיב (ויקרא טו, טז) ואיש כי תצא ממנו שכבת זרע,היה אוכל בתרומה והרגיש וכו\ אוחז והתניא ר"א אומר כל האוחז באמה ומשתין כאילו מביא מבול לעולם,אמר אביי במטלית עבה רבא אמר אפילו תימא במטלית רכה כיון דעקר עקר ואביי חייש דילמא אתי לאוסופי ורבא לאוסופי לא חייש,והתניא למה זה דומה לנותן אצבע בעין שכל זמן שאצבע בעין מדמעת וחוזרת ומדמעת,ורבא כל אחמומי והדר אחמומי בשעתא לא שכיח,אמר שמואל כל שכבת זרע שאין כל גופו מרגיש בה אינה מטמאה מ"ט שכבת זרע אמר רחמנא בראויה להזריע,מיתיבי היה מהרהר בלילה ועמד ומצא בשרו חם טמא תרגמא רב הונא במשמש מטתו בחלומו דאי אפשר לשמש בלא הרגשה,לישנא אחרינא אמר שמואל כל שכבת זרע שאינו יורה כחץ אינה מטמאה מאי איכא בין האי לישנא להאי לישנא איכא בינייהו נעקרה בהרגשה ויצאה שלא בהרגשה,מילתא דפשיטא ליה לשמואל מיבעיא ליה לרבא דבעי רבא נעקרה בהרגשה ויצתה שלא בהרגשה מהו,ת"ש בעל קרי שטבל ולא הטיל מים לכשיטיל מים טמא שאני התם דרובה בהרגשה נפק,לישנא אחרינא אמרי לה אמר שמואל כל שכבת זרע שאינו יורה כחץ אינה מזרעת אזרועי הוא דלא מזרעא הא טמויי מטמיא שנאמר (דברים כג, יא) כי יהיה בך איש אשר לא יהיה טהור מקרה אפילו קרי בעולם,בעי רבא עובד כוכבים שהרהר וירד וטבל מהו,אם תמצי לומר בתר עקירה אזלינן הני מילי לחומרא אבל הכא דלקולא לא אמרינן או דילמא לא שנא תיקו,בעי רבא זבה שנעקרו מימי רגליה וירדה וטבלה מהו,אם תמצא לומר בתר עקירה אזלינן הני מילי שכבת זרע דלא מצי נקיט לה אבל מימי רגליה דמצי נקיט לה לא או דילמא לא שנא תיקו,בעי רבא עובדת כוכבים זבה שנעקרו מימי רגליה

^43a and not if it was in the interior of its interior, i.e. contained within something else, such as a fold, which is inside the vessel, therefore Rava teaches us that a fold in one’s body is not considered like the interior of the interior of a vessel. Rather, this definition applies only when the carcass of the creeping animal was actually inside another vessel whose opening was outside the oven.§ The Gemara continues to discuss the folds in the body with regard to ritual impurity. Reish Lakish says: If there was a pole or a stick placed in the folds of an individual impure with the impurity of a zav, and he moved a ritually pure person with it, that individual is pure, despite the fact that a zav imparts impurity by moving an item. If the pole was placed in the folds of one who is pure, and he moved the zav with it, the pure individual is thereby rendered impure, as is the halakha of one who carries a zav.The Gemara explains: What is the reason that if a zav moved another with a pole in his own folds he does not render the other person impure? As the verse states: “And whoever a zav touches, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water” (Leviticus 15:11). This is referring to the impurity imparted by the movement of a zav, as we have not found an impurity similar to it in the entire Torah. Only a zav imparts impurity to items by moving them.And the Merciful One expresses this impurity imparted by movement using the language of touch, in order to say that the moving and touch of a zav are like his hands: Just as there, with regard to the impurity imparted by contact with the hands, it occurs external to the body, so too here, impurity by means of movement applies only to moving an item with the external portions of the body of the zav.§ The mishna teaches that a woman becomes ritually impure with the flow of blood from the uterus into the vagina, even if it did not leave the woman’s body. But the zav and one who experiences a seminal emission do not become ritually impure until their emission of impurity emerges outside the body. The Gemara explains: This is the halakha with regard to a zav, as it is written: “When any man has an issue out of his flesh” (Leviticus 15:2). The verse teaches that a zav is not impure until his issue emerges out of his flesh. With regard to one who experiences a seminal emission, the reason is that it is written: “And if the flow of seed goes out from a man” (Leviticus 15:16), which indicates that the flow must exit his body.§ The mishna further states that if a priest was partaking of teruma and sensed a quaking in his limbs, indicating that a seminal emission was imminent, he should firmly hold his penis to prevent the emission from leaving his body, and swallow the teruma while ritually pure. The Gemara asks: May one hold his penis? But isn’t it taught in a baraita that Rabbi Eliezer says: Anyone who holds his penis and urinates is considered as though he is bringing a deluge to the world, as masturbation was one of the sins that led to the flood?Abaye said, in resolution of this difficulty, that the mishna is referring to one who holds his penis with a coarse cloth. Rava said: You may even say that the mishna is referring to a priest who holds his penis with a soft cloth, and the reason it is permitted is that once the semen has already been uprooted from his body, it is uprooted, and his subsequent holding of the penis, even with a soft cloth, does not increase the flow of semen. And Abaye prohibits the use of a soft cloth, as he is concerned that perhaps one might come to increase the emission of semen, due to the contact of this cloth. But Rava is not concerned that one might come to increase the emission.The Gemara raises a difficulty with regard to the opinion of Rava. Isn’t it taught in a baraita: To what is this holding of a penis comparable? It is comparable to one who places a finger in his eye, in that as long as the finger is in the eye, the eye will tear and continue to tear. Here too, the priest’s action will lead to an increased emission of semen.The Gemara answers that Rava would maintain that if the priest’s limbs were not quaking and the semen was coming out in drops, there is indeed a concern that holding the penis might increase the emission. But when he feels his limbs quaking, this concern does not apply. The reason is that any such event, i.e. a heating of the body that leads to a seminal emission and which is then followed by another heating of that kind at the time when the semen has been uprooted, is uncommon. Consequently, in this case the priest may hold his penis even with a soft cloth.Shmuel says: Any emission of semen that is not felt by one’s entire body does not render him impure. What is the reason? The Merciful One states: “The flow of seed” (Leviticus 15:16), which indicates that it is referring to an emission that is fit to fertilize, i.e. it is referring only to the kind of emission which is felt as it exits the body.The Gemara raises an objection from a mishna (Mikvaot 8:3): If one was having sexual thoughts at night and he arose and found that his flesh was warm, he is ritually impure, despite the fact that he did not sense the emission of semen. This shows that the impurity of a seminal emission applies even if one did not feel it in his entire body. The Gemara answers: Rav Huna interpreted this mishna as referring to one who engaged in intercourse in his dream. Since it is impossible to engage in intercourse without the accompanying sensation, he certainly must have felt it, despite the fact that he was unaware of this when he awoke.The Gemara cites another version of the above statement. Shmuel says: Any semen that is not shot like an arrow does not render one impure. The Gemara asks: What practical difference is there between this version of Shmuel’s ruling and that version of Shmuel’s ruling? The Gemara answers that the difference between them is a case where the semen was uprooted accompanied by a sensation, but it emerged without a sensation. According to the first version the man is rendered impure, as he sensed the uprooting of the semen, whereas according to the second version he is not impure, as this is not considered semen shot like an arrow.The Gemara notes that this matter, which is obvious to Shmuel, is raised as a dilemma by Rava. As Rava raises a dilemma: If semen was uprooted accompanied by a sensation but it emerged without a sensation, what is the halakha? Is the man ritually impure or not?The Gemara suggests: Come and hear a proof from a mishna (Mikvaot 8:3): With regard to one who experienced a seminal emission, and who subsequently immersed but did not urinate before doing so, when he later urinates he is rendered impure, as some semen will also be emitted. The reason that he is rendered impure by this emission, which he does not sense, must be because the uprooting of the semen was accompanied by a sensation. The Gemara refutes this proof: There it is different, as the majority of the semen emerged accompanied by a sensation, and therefore he is rendered impure by this small amount even without a sensation.Some say another version of the previous discussion. Shmuel says: Any semen that is not shot like an arrow cannot fertilize, i.e. impregnate a woman. The Gemara infers: It cannot fertilize, but it does render the man who emits it ritually impure, as it is stated: “If there be among you any man who is not ritually pure by reason of that which happened to him by night” (Deuteronomy 23:11). This teaches that even mere semen which cannot fertilize renders one impure.Rava raises a similar dilemma: With regard to a gentile who had sexual thoughts, on account of which semen was uprooted but not emitted from his body, and he subsequently descended and immersed for the purpose of conversion, which means that he is now Jewish, and he then emitted semen, what is the halakha with regard to his status of ritual purity?The Gemara explains the dilemma: Even if you say that we follow the moment of uprooting, at which point he was still a gentile, one can maintain that this statement applies only when it entails a stringency, as is the case with regard to a born Jew. But here, where this would lead to a leniency, as the gentile would be ritually pure, perhaps we do not say that one follows the moment of uprooting. Or perhaps there is no difference in the application of this principle between a born Jew and a convert, but rather, one always follows the moment of uprooting. The Gemara concludes that the dilemma shall stand unresolved.Rava raises a further dilemma: With regard to a woman who experienced a discharge of uterine blood after her menstrual period zava, whose urine, which imparts impurity like all liquids that she discharges vaginally, was uprooted but not emitted from her body, and she descended to the ritual bath and immersed to purify herself from her ziva, and urinated afterward, what is the halakha?The Gemara explains the sides of the dilemma: Even if you say that generally we follow the moment of uprooting, and therefore she should be impure, since the urine was uprooted when she was a zava, nevertheless one can claim that this statement applies only with regard to semen, as the man cannot hold it back from emission. But with regard to the urine of a zava, which she can hold in, one does not follow the moment of uprooting. Or perhaps there is no difference in the application of this principle between urine and semen, but rather, in both cases one follows the moment of uprooting. Here too, the Gemara concludes that the dilemma shall stand unresolved.Rava raises yet another dilemma: With regard to a gentile zava, who is not impure by Torah law, although by rabbinic law she is considered a zava in all regards, whose urine was uprooted when she was a gentile,

^7.135 Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. ^7.136 In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved.

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^1.37 I think, then, that it has been pretty well established not only that our Saviour was to be born of a virgin, but also that there were prophets among the Jews who uttered not merely general predictions about the future - as, e.g. regarding Christ and the kingdoms of the world, and the events that were to happen to Israel, and those nations which were to believe in the Saviour, and many other things concerning Him - but also prophecies respecting particular events; as, for instance, how the asses of Kish, which were lost, were to be discovered, and regarding the sickness which had fallen upon the son of the king of Israel, and any other recorded circumstance of a similar kind. But as a further answer to the Greeks, who do not believe in the birth of Jesus from a virgin, we have to say that the Creator has shown, by the generation of several kinds of animals, that what He has done in the instance of one animal, He could do, if it pleased Him, in that of others, and also of man himself. For it is ascertained that there is a certain female animal which has no intercourse with the male (as writers on animals say is the case with vultures), and that this animal, without sexual intercourse, preserves the succession of race. What incredibility, therefore, is there in supposing that, if God wished to send a divine teacher to the human race, He caused Him to be born in some manner different from the common! Nay, according to the Greeks themselves, all men were not born of a man and woman. For if the world has been created, as many even of the Greeks are pleased to admit, then the first men must have been produced not from sexual intercourse, but from the earth, in which spermatic elements existed; which, however, I consider more incredible than that Jesus was born like other men, so far as regards the half of his birth. And there is no absurdity in employing Grecian histories to answer Greeks, with the view of showing that we are not the only persons who have recourse to miraculous narratives of this kind. For some have thought fit, not in regard to ancient and heroic narratives, but in regard to events of very recent occurrence, to relate as a possible thing that Plato was the son of Amphictione, Ariston being prevented from having marital intercourse with his wife until she had given birth to him with whom she was pregt by Apollo. And yet these are veritable fables, which have led to the invention of such stories concerning a man whom they regarded as possessing greater wisdom and power than the multitude, and as having received the beginning of his corporeal substance from better and diviner elements than others, because they thought that this was appropriate to persons who were too great to be human beings. And since Celsus has introduced the Jew disputing with Jesus, and tearing in pieces, as he imagines, the fiction of His birth from a virgin, comparing the Greek fables about Danaë and Melanippe, and Auge, and Antiope, our answer is, that such language becomes a buffoon, and not one who is writing in a serious tone.

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¹⁶ Many Christians of this period--amongst them sectaries who had abandoned the old philosophy, men of the schools of Adelphius and Aquilinus--had possessed themselves of works by Alexander of Libya, by Philocomus, by Demostratus, and bby Lydus, and exhibited also Revelations bearing the names of Zoroaster, Zostrianus, Nicotheus, Allogenes, Mesus, and others of that order. Thus they fooled many, themselves fooled first; Plato, according to them, had failed to penetrate into the depth of Intellectual Being. Plotinus fequently attacked their position at the Conferences and finally wrote the treatise which I have headed Against the Gnostics: he left to us of the circle the task of examining what he himself passed over. Amelius proceeded as far as a fortieth treatise in refutation of the book of Zostrianus: I myself have shown on many counts that the Zoroastrian volume is spurious and modern, concocted by the sectaries in order to pretend that the doctrines they had embraced were those of the ancient sage.

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