1. Hebrew Bible, Deuteronomy, 22.20-22.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 87| 22.21. "וְהוֹצִיאוּ אֶת־הנער [הַנַּעֲרָה] אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 22.22. "כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃", | 22.20. "But if this thing be true, that the tokens of virginity were not found in the damsel;", 22.21. "then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee.", 22.22. "If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel.", |
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2. Hebrew Bible, Genesis, 1.1, 4.1, 21.10, 29.11, 29.18, 29.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018) 57; Monnickendam (2020) 52| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 4.1. "וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃", 4.1. "וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃", 29.11. "וַיִּשַּׁק יַעֲקֹב לְרָחֵל וַיִּשָּׂא אֶת־קֹלוֹ וַיֵּבְךְּ׃", 29.18. "וַיֶּאֱהַב יַעֲקֹב אֶת־רָחֵל וַיֹּאמֶר אֶעֱבָדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּה׃", 29.21. "וַיֹּאמֶר יַעֲקֹב אֶל־לָבָן הָבָה אֶת־אִשְׁתִּי כִּי מָלְאוּ יָמָי וְאָבוֹאָה אֵלֶיהָ׃", | 1.1. "In the beginning God created the heaven and the earth.", 4.1. "And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’", 21.10. "Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’", 29.11. "And Jacob kissed Rachel, and lifted up his voice, and wept.", 29.18. "And Jacob loved Rachel; and he said: ‘I will serve thee seven years for Rachel thy younger daughter.’", 29.21. "And Jacob said unto Laban: ‘Give me my wife, for my days are filled, that I may go in unto her.’", |
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3. Hebrew Bible, Psalms, 69.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •theology, christian, virgin birth Found in books: Bar Asher Siegal (2018) 26| 69.22. "וַיִּתְּנוּ בְּבָרוּתִי רֹאשׁ וְלִצְמָאִי יַשְׁקוּנִי חֹמֶץ׃", | 69.22. "Yea, they put poison into my food; And in my thirst they gave me vinegar to drink.", |
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4. Hebrew Bible, Isaiah, 7.14, 54.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •theology, christian, virgin birth Found in books: Bar Asher Siegal (2018) 30, 135, 136| 7.14. "לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃", 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", | 7.14. "Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.", 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", |
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| 5. Aristotle, Generation of Animals, 1.20 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •virgin birth Found in books: Marmodoro and Prince (2015) 248 |
6. New Testament, Galatians, 4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •betrothal, argument for the virgin birth •virgin birth Found in books: Monnickendam (2020) 53| 4.4. ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, | 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, |
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7. New Testament, John, 1.32, 3.13, 6.33-6.58 (1st cent. CE - 1st cent. CE) Tagged with subjects: •virgin birth Found in books: Lieu (2015) 370| 1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· 3.13. καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου. 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. 6.35. εἶπεν αὐτοῖς ὁ Ἰησοῦς Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε. 6.36. ἀλλʼ εἶπον ὑμῖν ὅτι καὶ ἑωράκατέ [με] καὶ οὐ πιστεύετε. 6.37. Πᾶν ὃ δίδωσίν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω, 6.38. ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με· 6.39. τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ. 6.40. τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ ἡμέρᾳ. 6.41. Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν Ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ, καὶ ἔλεγον 6.42. Οὐχὶ οὗτός ἐστιν Ἰησοῦς ὁ υἱὸς Ἰωσήφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς νῦν λέγει ὅτι Ἐκ τοῦ οὐρανοῦ καταβέβηκα; 6.43. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Μὴ γογγύζετε μετʼ ἀλλήλων. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.45. ἔστιν γεγραμμένον ἐν τοῖς προφήταις Καὶ ἔσονται πάντες. διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ. 6.46. οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ [τοῦ] θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. 6.47. ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων ἔχει ζωὴν αἰώνιον. 6.48. ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· 6.49. οἱ πατέρες ὑμῶν ἔφαγον ἐν τῇ ἐρήμῳ τὸ μάννα καὶ ἀπέθανον· 6.50. οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ· 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 6.52. Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα [αὐτοῦ] φαγεῖν; 6.53. εἶπεν οὖν αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.55. ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.57. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. 6.58. οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. | 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in 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." 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.36. But I told you that you have seen me, and yet you don't believe. 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day." 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven." 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?'" 6.43. Therefore Jesus answered them, "Don't murmur among yourselves. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 6.49. Your fathers ate the manna in the wilderness, and they died. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh." 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?" 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever." |
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8. Tosefta, Ketuvot, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •betrothal, argument for the virgin birth Found in books: Monnickendam (2020) 59| 8.1. "אמר ר' יהודה אמרו לפני ר\"ג הואיל וארוסה אשתו ונשואה אשתו מה זו מכרה בטל אף זו מכרה בטל אמר להם [בחדשים] אנו בושים אלא שאתם מגלגלין [עלינו] את הישנים אמר ר' חנניא בן עקביא לא כך השיבן ר\"ג אלא כך [אמר להם] לא אם אמרתם בנשואה [שהוא] זכאי במציאתה ובמעשה ידיה ובהפרת נדריה תאמרו בארוסה שאין זכאי במציאתה ובמעשה ידיה ובהפרת נדריה.", | 8.1. "Said Rabbi Yehudah: They said before Rabban Gamliel: His betrothed is [called] \"his wife\" and his bride is [called] \"his wife\"—just as this one's [his bride's] sale [of her property] is void [without his permission], so to this one's [his betrothed's] sale is void. He said to them: With new property [that which came to her since she was married to him] we are ashamed [that he has control over it], but you would roll over us old property [that which came to her before she was married to him]!? Said Rabbi Haya ben Akavya: This is not how Rabban Gamliel replied to them. Rather, he said thus to them: No! [Maybe] you can say [this] about a married woman, for whom he has the legal right to her found objects, her handiwork and to annul her vows, but can you say this about a betrothed woman for whom he had no legal rights to her found objects, her handiwork nor to annul her vows!?", |
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9. New Testament, Luke, 1.26-1.27, 2.5, 3.22-3.38, 9.37 (1st cent. CE - 1st cent. CE) Tagged with subjects: •betrothal, argument for the virgin birth •virgin birth Found in books: Lieu (2015) 370; Monnickendam (2020) 53, 68| 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. 2.5. ἀπογράψασθαι σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐνκύῳ. 3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 3.23. Καὶ αὐτὸς ἦν Ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, Ἰωσήφ τοῦ Ἡλεί 3.24. τοῦ Ματθάτ τοῦ Λευεί τοῦ Μελχεί τοῦ Ἰανναί τοῦ Ἰωσήφ 3.25. τοῦ Ματταθίου τοῦ Ἀμώς τοῦ Ναούμ τοῦ Ἐσλεί τοῦ Ναγγαί 3.26. τοῦ Μαάθ τοῦ Ματταθίου τοῦ Σεμεείν τοῦ Ἰωσήχ τοῦ Ἰωδά 3.27. τοῦ Ἰωανάν τοῦ Ῥησά τοῦ Ζοροβάβελ τοῦ Σαλαθιήλ τοῦ Νηρεί 3.28. τοῦ Μελχεί τοῦ Ἀδδεί τοῦ Κωσάμ τοῦ Ἐλμαδάμ τοῦ Ἤρ 3.29. τοῦ Ἰησοῦ τοῦ Ἐλιέζερ τοῦ Ἰωρείμ τοῦ Μαθθάτ τοῦ Λευεί 3.30. τοῦ Συμεών τοῦ Ἰούδα τοῦ Ἰωσήφ τοῦ Ἰωνάμ τοῦ Ἐλιακείμ 3.31. τοῦ Μελεά τοῦ Μεννά τοῦ Ματταθά τοῦ Ναθάμ τοῦ Δαυείδ 3.32. τοῦ Ἰεσσαί τοῦ Ἰωβήλ τοῦ Βοός τοῦ Σαλά τοῦ Ναασσών 3.33. τοῦ Ἀδμείν τοῦ Ἀρνεί τοῦ Ἑσρών τοῦ Φαρές τοῦ Ἰούδα 3.34. τοῦ Ἰακώβ τοῦ Ἰσαάκ τοῦ Ἀβραάμ τοῦ Θαρά τοῦ Ναχώρ 3.35. τοῦ Σερούχ τοῦ Ῥαγαύ τοῦ Φάλεκ τοῦ Ἔβερ τοῦ Σαλά 3.36. τοῦ Καινάμ τοῦ Ἀρφαξάδ τοῦ Σήμ τοῦ Νῶε τοῦ Λάμεχ 3.37. τοῦ Μαθουσαλά τοῦ Ἑνώχ τοῦ Ἰάρετ τοῦ Μαλελεήλ τοῦ Καινάμ 3.38. τοῦ Ἐνώς τοῦ Σήθ τοῦ Ἀδάμ τοῦ θεοῦ. 9.37. Ἐγένετο δὲ τῇ ἑξῆς ἡμέρᾳ κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους συνήντησεν αὐτῷ ὄχλος πολύς. | 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. 2.5. to enroll himself with Mary, who was pledged to be married to him as wife, being great with child. 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah, 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er, 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim, 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David, 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah, 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3.37. the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cai, 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. |
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10. New Testament, Romans, 7.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 231| 7.14. οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. | 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. |
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11. New Testament, Mark, 1.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •virgin birth Found in books: Lieu (2015) 370| 1.10. καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· | 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. |
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12. New Testament, Matthew, 1.2-1.16, 1.18, 1.20, 1.24, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •virgin birth •betrothal, argument for the virgin birth Found in books: Lieu (2015) 370; Monnickendam (2020) 53, 68| 1.2. Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, 1.3. Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ, Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ, 1.4. Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ, Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών, 1.5. Σαλμὼν δὲ ἐγέννησεν τὸν Βοὲς ἐκ τῆς Ῥαχάβ, Βοὲς δὲ ἐγέννησεν τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί, 1.6. Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυεὶδ τὸν βασιλέα. Δαυεὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου, 1.7. Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ, Ῥοβοὰμ δὲ ἐγέννησεν τὸν Ἀβιά, Ἀβιὰ δὲ ἐγέννησεν τὸν Ἀσάφ, Ἀσὰφ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, 1.8. Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν, 1.9. Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν Ἄχας, Ἄχας δὲ ἐγέννησεν τὸν Ἑζεκίαν, 1.10. Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμώς, Ἀμὼς δὲ ἐγέννησεν τὸν Ἰωσείαν, 1.11. Ἰωσείας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. 1.12. Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβάβελ, 1.13. Ζοροβάβελ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακείμ, Ἐλιακεὶμ δὲ ἐγέννησεν τὸν Ἀζώρ, 1.14. Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχείμ, Ἀχεὶμ δὲ ἐγέννησεν τὸν Ἐλιούδ, 1.15. Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Μαθθάν, Μαθθὰν δὲ ἐγέννησεν τὸν Ἰακώβ, 1.16. Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός. 1.18. ΤΟΥ ΔΕ [ΙΗΣΟΥ] ΧΡΙΣΤΟΥ ἡ γένεσις οὕτως ἦν. Μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. 1.20. Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος Κυρίου κατʼ ὄναρ ἐφάνη αὐτῷ λέγων Ἰωσὴφ υἱὸς Δαυείδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου· 1.24. Ἐγερθεὶς δὲ [ὁ] Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ· 3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· | 1.2. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.3. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 1.4. Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 1.5. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6. Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah. 1.7. Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. 1.8. Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. 1.9. Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. 1.10. Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. 1.11. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. 1.12. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 1.13. Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. 1.14. Azor became the father of Sadoc. Sadoc became the father of Achim. Achim became the father of Eliud. 1.15. Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. 1.16. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. 1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. 1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. |
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| 13. Irenaeus, Demonstration of The Apostolic Teaching, 53 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •virgin birth Found in books: Osborne (2001) 112 |
| 14. Justin, First Apology, 53.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •theology, christian, virgin birth Found in books: Bar Asher Siegal (2018) 135 |
| 15. Irenaeus, Refutation of All Heresies, 1.10.1, 3.18.5, 3.19.2-3.19.3, 3.20.4, 3.21.5, 3.22.1, 4.22.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virgin birth Found in books: Lieu (2015) 370; Osborne (2001) 112 |
16. Anon., Genesis Rabba, 1.14, 22.2, 53.15 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •theology, christian, virgin birth Found in books: Bar Asher Siegal (2018) 57| 1.14. רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ אֶת נַחוּם אִישׁ גַּם זוּ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִין, אֶתִין וְגַמִּין רִבּוּיִן, הָדֵין אֶת דִּכְתִיב הָכָא, מַה הוּא, אֲמַר לֵיהּ, אִלּוּ נֶאֱמַר בְּרֵאשִׁית בָּרָא אֱלֹהִים שָׁמַיִם וָאָרֶץ, הָיִינוּ אוֹמְרִים הַשָּׁמַיִם וְהָאָרֶץ אֱלָהוּת הֵן, אֲמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, לָמָּה שֶׁאֵין אַתֶּם יוֹדְעִין לִדְרשׁ בְּשָׁעָה שֶׁאִי אַתֶּם יְגֵעִין בּוֹ, (דברים לב, מז): כִּי הוּא חַיֵּיכֶם, אֵימָתַי הוּא חַיֵּיכֶם, בְּשָׁעָה שֶׁאַתֶּם יְגֵעִין בּוֹ. אֶלָּא אֵת הַשָּׁמַיִם, לְרַבּוֹת חַמָּה וּלְבָנָה וּמַזָּלוֹת, וְאֵת הָאָרֶץ, לְרַבּוֹת אִילָנוֹת וּדְשָׁאִין וְגַן עֵדֶן. רַבִּי תַּנְחוּמָא מִשּׁוּם רַב הוּנָא אָמַר (שמות לח, כב): וּבְצַלְאֵל בֶּן אוּרִי בֶּן חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת אֲשֶׁר צִוָּה אֹתוֹ משֶׁה, לֹא נֶאֱמַר, אֶלָּא אֵת כָּל אֲשֶׁר צִוָּה ה' אֶת משֶׁה, אֲפִלּוּ דְּבָרִים שֶׁלֹא שָׁמַע מִפִּי רַבּוֹ, הִסְכִּימָה דַעְתּוֹ לְמַה שֶּׁנֶּאֱמַר לְמשֶׁה בְּסִינַי. רַבִּי חוֹנְיָא בְּשֵׁם רַבִּי אָמַר (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, אֵלּוּ דְּבָרִים שֶׁשָּׁמַע מִפִּי רַבּוֹ. וְרַבָּנָן אָמְרֵי (משלי ג, כו): כִּי ה' יִהְיֶה בְכִסְלֶךָ, אֲפִלּוּ דְּבָרִים שֶׁאַתָּה כְּסִיל בָּהֶן, (משלי ג, כו): וְשָׁמַר רַגְלְךָ מִלָּכֶד, רַבִּי דוֹסָאי אָמַר, מִן הַהוֹרָיָה. רַבִּי אַבָּהוּ אָמַר, מִן הָעֲבֵרָה. רַבִּי לֵוִי אָמַר, מִן הַמַּזִּיקִין. אָמַר רַבִּי אַבְדִימוּס, אִם נָתַתָּ מִכִּסְךָ צְדָקָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמֶּרְךָ מִן הַפִּיסִין וּמִן הַזִּמְיוֹנוֹת, מִן הַגֻּלְגְּלָאוֹת וּמִן הָאַרְנוֹנִית. 22.2. וְהָאָדָם יָדַע וגו', רַבִּי הוּנָא וְרַבִּי יַעֲקֹב בְּרַבִּי אָבִין בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, לֹא שִׁמְשָׁה בְּרִיָּה קֹדֶם לְאָדָם הָרִאשׁוֹן, וַיֵּדַע אֵין כְּתִיב כָּאן, אֶלָּא וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ, הוֹדִיעַ דֶּרֶךְ אֶרֶץ לַכֹּל. דָּבָר אַחֵר, וְהָאָדָם יָדַע, יָדַע מֵאֵיזוֹ שַׁלְוָה נִשְׁלָה, יָדַע מָה עָבְדַת לֵיהּ חַוָּה. אָמַר רַב אַחָא חִיוְיָא חִיוְיִךְ וְאַתְּ חִיוְיָא דְאָדָם. וַתַּהַר וַתֵּלֶד אֶת קַיִן, אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שְׁלשָׁה פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְּשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת. אָמַר לֵיהּ רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה עָלוּ לַמִּטָּה שְׁנַיִם וְיָרְדוּ שִׁבְעָה, קַיִּן וּתְאוֹמָתוֹ, וְהֶבֶל וּשְׁתֵּי תְאוֹמוֹתָיו, וַתֹּאמֶר קָנִיתִי אִישׁ אֶת ה', חָמַת לָהּ הָא אִיתְּתָא בְּנִין, אָמְרָה הָא קִנְיַן בַּעֲלִי בְּיָדִי. רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ נַחוּם אִישׁ גַּם זוֹ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִים, אֶתִין וְגַמִּין רִבּוּיִים, הַאי אֶת דִּכְתִיב הָכָא מַהוּ, אָמַר אִלּוּ נֶאֱמַר קָנִיתִי אִישׁ ה', הָיָה הַדָּבָר קָשֶׁה, אֶלָּא אֶת ה'. אָמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָּבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, שֶׁאֵין אַתֶּם יוֹדְעִים לִדְרשׁ, אֶלָּא אֶת ה', לְשֶׁעָבַר אָדָם נִבְרָא מֵאֲדָמָה, וְחַוָּה נִבְרֵאת מֵאָדָם, מִכָּאן וְאֵילָךְ (בראשית א, כו): בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ, וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה. 53.15. וַיְהִי אֱלֹהִים אֶת הַנַּעַר וַיִּגְדָּל (בראשית כא, כ), רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ נַחוּם אִישׁ גַּם זוֹ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִים וְרַקִּים מִעוּטִים, אֶתִין וְגַמִּין רִבּוּיִם, הָדֵין אֶת דִּכְתִיב הָכָא מַהוּ, אָמַר לוֹ אִלּוּ נֶאֱמַר וַיְהִי אֱלֹהִים הַנַּעַר, הָיָה הַדָּבָר קָשֶׁה, אֶלָּא אֶת הַנַּעַר. אָמַר לוֹ (דברים לב, מז): כִּי לֹא דָּבָר רֵק הוּא מִכֶּם, וְאִם רֵק מִכֶּם, שֶׁאֵין אַתֶּם יוֹדְעִים לִדְרשׁ, אֶלָא אֶת הַנַּעַר, הוּא וְחַמָּרָיו וְגַמָּלָיו וּבְנֵי בֵיתוֹ. (בראשית כא, כ): וַיְהִי רֹבֶה קַשָּׁת, רָבֶה וְקַשְׁיוּתוֹ עִמּוֹ [נסח אחר: וקשיותו אמו], רָבֶה, מִתְלַמֵּד בְּקֶּשֶׁת, רָבֶה עַל כָּל הַמּוֹרִים בַּקֶּשֶׁת. (בראשית כא, כא): וַיֵּשֶׁב בְּמִדְבַּר פָּארָן, אָמַר רַבִּי יִצְחָק זְרוֹק חוּטְרָא לַאֲוִירָא וְעַל עִקְרֵיהּ הוּא קָאֵים, כָּךְ לְפִי שֶׁכָּתוּב (בראשית טז, א): וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר, לְפִיכָךְ (בראשית כא, כא): וַתִּקַּח לוֹ אִמּוֹ אִשָּׁה מֵאֶרֶץ מִצְרָיִם. | 1.14. "Rabbi Yishmael asked Rabbi Akiva and said to him \"seeing as you served Nahum, the man from Gamzu, twenty two years, [who teaches that] i ach /i and i raq /i are [hermeneutic tools for] dimunition ( i mi'ut /i ) and i et /i and i gam /i are [tools for] expansion ( i ribuy /i ) what is your opinion on the i et /i written here; what is it?\" and he said to him: \"if it was said \"in the beginning God created heavens and earth\" we would say that the heavens and the earth are divinities.\" He said to him \"\"for this is no empty thing for you\" (Deuteronomy 32:47) and if it seems empty to you, then it is because you do not know to interpret correctly when you are not careful with it \"for it is your life\" (Deuteronomy 32:47). When is it your life? When you are careful with it.\" But, i et /i the heavens, [this i et /i ] expands to include the sun and moon and zodiac signs, and i et /i the earth, [this i et /i ] expands to include the trees and grass and the Garden of Eden. Rabbi Tanchuma from Rav Huna said \"And Bezalel son of Uri son of Hur from the tribe of Judah made what Moses commanded him\" (Exodus 38:22), does it not say \" i et /i all which Hashem commanded Moses\", even the words which he did not hear from the mouth of his master, he planned his judgment from what was spoken to Moses on Sinai. Rabbi Chonya in the name of Rabbi said \"\"The Torah of truth was from his mouth\" (Malachi 2:6) these are the words which he heard from the mouth of his master\". And the rabbis said \"For Hashem will be your confidence\" (Proverbs 3:26), even though you are confident in them, \"He will guard your foot from being caught\" (Proverbs 3:26)\". Rabbi Dosai said \"from erroneous decisions\". Rabbi Abbahu said \"from sin\". Rabbi Levi said \"from harm\". Said Rabbi Avdimus \"if you gave charity from your money, the Holy One, blessed be He, guards you from tariffs and from fines, from head-taxes and from forced contributions\". ", 22.2. "Now the man knew his woman Chava, etc. Rabbi Huna and Rabbi Yaakov the son of Rabbi Avin, in the name of Rabbi Aba bar Kahana said: Before the man, the creations had never had sexual relations, behold here it is not written \"and he knows\" rather, and it is written \"and he knew\", that is, he made known the way of the land to all. Another interpretation: And Adam knew - he knew from what bliss he was expelled; he knew what Chava did to him. Said Rav Acha: Chivyiah [the snake] is your snake, and you are the snake of Adam. 'And she conceived and gave birth to Kayin' - Said Rabbi Eleazar ben Azaryiah three wonders happened on that day:on that day they were created, on that day they had relations, on that day they had children. Said Rabbi Yehoshua ben Korcha: two went up to the bed and seven descended, Kayin and his female twin, Hevel and his two female twins. 'And she said: I acquired a man with God' - the woman sees herself with a baby and says 'behold the acquiring of my husband [is definitely] in my hand.'Rabbi Ishmael asked Rabbi Akiva: since you have served Nachum Ish Gam Zu for twenty two years, and [he taught that] every 'ach' and every 'rak' make for exclusion and every 'et' and every 'gam' make for inclusion, in this verse what is 'et' doing here? He [Akiva] answered: if it were written 'I acquired a man of God [w/o the 'et']' that would be a difficult thing, rather it says 'I acquired a man with God'. He said to him: 'Because this is not an empty thing for you' (Devarim 32:47), and if it was empty, it is because of you, because you cannot LIDROSH, rather 'with God' [means] that in the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah [God’s presence].", |
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| 17. Justin, Dialogue With Trypho, 88.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 174 |
| 18. Anon., Sifre Deuteronomy, 87 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •betrothal, argument for the virgin birth Found in books: Monnickendam (2020) 59 |
19. Tertullian, Against Marcion, 2.27.2, 3.8.2-3.8.6, 3.10.2, 3.11.2, 3.11.6, 3.11.18, 5.4, 5.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virgin birth •theology, christian, virgin birth Found in books: Bar Asher Siegal (2018) 135; Lieu (2015) 373 | 5.4. But, says he, I speak after the manner of men: when we were children, we were placed in bondage under the elements of the world. This, however, was not said after the manner of men. For there is no figure here, but literal truth. For (with respect to the latter clause of this passage), what child (in the sense, that is, in which the Gentiles are children) is not in bondage to the elements of the world, which he looks up to in the light of a god? With regard, however, to the former clause, there was a figure (as the apostle wrote it); because after he had said, I speak after the manner of men, he adds), Though it be but a man's covet, no man disannuls, or adds thereto. For by the figure of the permanency of a human covet he was defending the divine testament. To Abraham were the promises made, and to his seed. He said not 'to seeds,' as of many; but as of one, 'to your seed,' which is Christ. Galatians 3:16 Fie on Marcion's sponge! But indeed it is superfluous to dwell on what he has erased, when he may be more effectually confuted from that which he has retained. But when the fullness of time had come, God sent forth His Son Galatians 4:4 - the God, of course, who is the Lord of that very succession of times which constitutes an age; who also ordained, as signs of time, suns and moons and constellations and stars; who furthermore both predetermined and predicted that the revelation of His Son should be postponed to the end of the times. It shall come to pass in the last days, that the mountain (of the house) of the Lord shall be manifested; and in the last days I will pour out of my Spirit upon all flesh as Joel says. It was characteristic of Him (only) to wait patiently for the fullness of time, to whom belonged the end of time no less than the beginning. But as for that idle god, who has neither any work nor any prophecy, nor accordingly any time, to show for himself, what has he ever done to bring about the fullness of time, or to wait patiently its completion? If nothing, what an impotent state to have to wait for the Creator's time, in servility to the Creator! But for what end did He send His Son? To redeem them that were under the law, Galatians 4:5 in other words, to make the crooked ways straight, and the rough places smooth, as Isaiah says Isaiah 40:4 - in order that old things might pass away, and a new course begin, even the new law out of Zion, and the word of the Lord from Jerusalem, Isaiah 2:3 and that we might receive the adoption of sons, Galatians 4:5 that is, the Gentiles, who once were not sons. For He is to be the light of the Gentiles, and in His name shall the Gentiles trust. Isaiah 42:4, 6 That we may have, therefore the assurance that we are the children of God, He has sent forth His Spirit into our hearts, crying, Abba, Father. Galatians 4:6 For in the last days, says He, I will pour out of my Spirit upon all flesh. Now, from whom comes this grace, but from Him who proclaimed the promise thereof? Who is (our) Father, but He who is also our Maker? Therefore, after such affluence (of grace), they should not have returned to weak and beggarly elements. Galatians 4:9 By the Romans, however, the rudiments of learning are wont to be called elements. He did not therefore seek, by any depreciation of the mundane elements, to turn them away from their god, although, when he said just before, Howbeit, then, you serve them which by nature are no gods, Galatians 4:8 he censured the error of that physical or natural superstition which holds the elements to be god; but at the God of those elements he aimed not in this censure. He tells us himself clearly enough what he means by elements, even the rudiments of the law: You observe days, and months, and times, and years Galatians 4:10 - the sabbaths, I suppose, and the preparations, and the fasts, and the high days. For the cessation of even these, no less than of circumcision, was appointed by the Creator's decrees, who had said by Isaiah, Your new moons, and your sabbaths, and your high days I cannot bear; your fasting, and feasts, and ceremonies my soul hates; Isaiah 1:13-14 also by Amos, I hate, I despise your feast-days, and I will not smell in your solemn assemblies; Amos 5:21 and again by Hosea, I will cause to cease all her mirth, and her feast-days, and her sabbaths, and her new moons, and all her solemn assemblies. Hosea 2:11 The institutions which He set up Himself, you ask, did He then destroy? Yes, rather than any other. Or if another destroyed them, he only helped on the purpose of the Creator, by removing what even He had condemned. But this is not the place to discuss the question why the Creator abolished His own laws. It is enough for us to have proved that He intended such an abolition, that so it may be affirmed that the apostle determined nothing to the prejudice of the Creator, since the abolition itself proceeds from the Creator. But as, in the case of thieves, something of the stolen goods is apt to drop by the way, as a clue to their detection; so, as it seems to me, it has happened to Marcion: the last mention of Abraham's name he has left untouched (in the epistle), although no passage required his erasure more than this, even his partial alteration of the text. For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized (that is to say, they presaged something besides the literal history); for these are the two covets, or the two exhibitions (of the divine plans), as we have found the word interpreted, the one from the Mount Sinai, in relation to the synagogue of the Jews, according to the law, which genders to bondage - the other genders (to liberty, being raised) above all principality, and power, and dominion, and every name that is named, not only in this world, but in that which is to come, which is the mother of us all, in which we have the promise of (Christ's) holy church; by reason of which he adds in conclusion: So then, brethren, we are not children of the bond woman, but of the free. In this passage he has undoubtedly shown that Christianity had a noble birth, being sprung, as the mystery of the allegory indicates, from that son of Abraham who was born of the free woman; whereas from the son of the bond maid came the legal bondage of Judaism. Both dispensations, therefore, emanate from that same God by whom, as we have found, they were both sketched out beforehand. When he speaks of the liberty wherewith Christ has made us free, Galatians 5:1 does not the very phrase indicate that He is the Liberator who was once the Master? For Galba himself never liberated slaves which were not his own, even when about to restore free men to their liberty. By Him, therefore, will liberty be bestowed, at whose command lay the enslaving power of the law. And very properly. It was not meet that those who had received liberty should be entangled again with the yoke of bondage Galatians 5:1 - that is, of the law; now that the Psalm had its prophecy accomplished: Let us break their bands asunder, and cast away their cords from us, since the rulers have gathered themselves together against the Lord and against His Christ. All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery - even circumcision, on the authority of the prophet's prediction. He remembered how that Jeremiah had said, Circumcise the foreskins of your heart; Jeremiah 4:4 as Moses likewise had enjoined, Circumcise your hard hearts Deuteronomy 10:16 - not the literal flesh. If, now, he were for excluding circumcision, as the messenger of a new god, why does he say that in Christ neither circumcision avails anything, nor uncircumcision? Galatians 5:6 For it was his duty to prefer the rival principle of that which he was abolishing, if he had a mission from the god who was the enemy of circumcision. Furthermore, since both circumcision and uncircumcision were attributed to the same Deity, both lost their power in Christ, by reason of the excellency of faith- of that faith concerning which it had been written, And in His name shall the Gentiles trust? Isaiah 42:4 - of that faith which, he says works by love. Galatians 5:6 By this saying he also shows that the Creator is the source of that grace. For whether he speaks of the love which is due to God, or that which is due to one's neighbor - in either case, the Creator's grace is meant: for it is He who enjoins the first in these words, You shall love God with all your heart, and with all your soul, and with all your strength; Deuteronomy 6:5 and also the second in another passage: You shall love your neighbour as yourself. Leviticus 19:18 But he that troubles you shall have to bear judgment. Galatians 5:10 From what God? From (Marcion's) most excellent god? But he does not execute judgment. From the Creator? But neither will He condemn the maintainer of circumcision. Now, if none other but the Creator shall be found to execute judgment, it follows that only He, who has determined on the cessation of the law, shall be able to condemn the defenders of the law; and what, if he also affirms the law in that portion of it where it ought (to be permanent)? For, says he, all the law is fulfilled in you by this: 'You shall love your neighbour as yourself.' Galatians 5:14 If, indeed, he will have it that by the words it is fulfilled it is implied that the law no longer has to be fulfilled, then of course he does not mean that I should any more love my neighbour as myself, since this precept must have ceased together with the law. But no! We must evermore continue to observe this commandment. The Creator's law, therefore, has received the approval of the rival god, who has, in fact, bestowed upon it not the sentence of a summary dismissal, but the favour of a compendious acceptance; the gist of it all being concentrated in this one precept! But this condensation of the law is, in fact, only possible to Him who is the Author of it. When, therefore, he says, Bear one another's burdens, and so fulfill the law of Christ, Galatians 6:2 since this cannot be accomplished except a man love his neighbour as himself, it is evident that the precept, You shall love your neighbour as yourself (which, in fact, underlies the injunction, Bear one another's burdens), is really the law of Christ, though literally the law of the Creator. Christ, therefore, is the Creator's Christ, as Christ's law is the Creator's law. You are deceived; God is not mocked. Galatians 6:7 But Marcion's god can be mocked; for he knows not how to be angry, or how to take vengeance. For whatsoever a man sows, that shall he also reap. Galatians 6:7 It is then the God of recompense and judgment who threatens this. Let us not be weary in well-doing; Galatians 6:9 and as we have opportunity, let us do good. Galatians 6:10 Deny now that the Creator has given a commandment to do good, and then a diversity of precept may argue a difference of gods. If, however, He also announces recompense, then from the same God must come the harvest both of death and of life. But in due time we shall reap; Galatians 6:9 because in Ecclesiastes it is said, For everything there will be a time. Ecclesiastes 3:17 Moreover, the world is crucified unto me, who am a servant of the Creator - the world, (I say,) but not the God who made the world - and I unto the world, Galatians 6:14 not unto the God who made the world. The world, in the apostle's sense, here means life and conversation according to worldly principles; it is in renouncing these that we and they are mutually crucified and mutually slain. He calls them persecutors of Christ. But when he adds, that he bare in his body the scars of Christ - since scars, of course, are accidents of body - he therefore expressed the truth, that the flesh of Christ is not putative, but real and substantial, the scars of which he represents as borne upon his body. 5.8. The head of every man is Christ. 1 Corinthians 11:3 What Christ, if He is not the author of man? The head he has here put for authority; now authority will accrue to none else than the author. of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: The man ought not to cover his head, forasmuch as he is the image of God. 1 Corinthians 11:7 Since then he is the image of the Creator (for He, when looking on Christ His Word, who was to become man, said, Let us make man in our own image, after our likeness Genesis 1:26), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. But wherefore ought the woman to have power over her head, because of the angels? 1 Corinthians 11:10 If it is because she was created for the man, 1 Corinthians 11:9 and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds: Because of the angels. 1 Corinthians 11:10 What angels? In other words, whose angels? If he means the fallen angels of the Creator, there is great propriety in his meaning. It is right that that face which was a snare to them should wear some mark of a humble guise and obscured beauty. If, however, the angels of the rival god are referred to, what fear is there for them? For not even Marcion's disciples, (to say nothing of his angels,) have any desire for women. We have often shown before now, that the apostle classes heresies as evil 1 Corinthians 11:18-19 among works of the flesh, and that he would have those persons accounted estimable who shun heresies as an evil thing. In like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup the verity of the Lord's body and blood in opposition to Marcion's phantom; while throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. Now, on the subject of spiritual gifts, 1 Corinthians 12:1 I have to remark that these also were promised by the Creator through Christ; and I think that we may derive from this a very just conclusion that the bestowal of a gift is not the work of a god other than Him who is proved to have given the promise. Here is a prophecy of Isaiah: There shall come forth a rod out of the stem of Jesse, and a flower shall spring up from his root; and upon Him shall rest the Spirit of the Lord. After which he enumerates the special gifts of the same: The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of religion. And with the fear of the Lord shall the Spirit fill Him. Isaiah 11:1-3 In this figure of a flower he shows that Christ was to arise out of the rod which sprang from the stem of Jesse; in other words, from the virgin of the race of David, the son of Jesse. In this Christ the whole substantia of the Spirit would have to rest, not meaning that it would be as it were some subsequent acquisition accruing to Him who was always, even before His incarnation, the Spirit of God; so that you cannot argue from this that the prophecy has reference to that Christ who (as mere man of the race only of David) was to obtain the Spirit of his God. (The prophet says,) on the contrary, that from the time when (the true Christ) should appear in the flesh as the flower predicted, rising from the root of Jesse, there would have to rest upon Him the entire operation of the Spirit of grace, which, so far as the Jews were concerned, would cease and come to an end. This result the case itself shows; for after this time the Spirit of the Creator never breathed among them. From Judah were taken away the wise man, and the cunning artificer, and the counsellor, and the prophet; that so it might prove true that the law and the prophets were until John. Luke 16:16 Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: He ascended up on high, that is, into heaven; He led captivity captive, meaning death or slavery of man; He gave gifts to the sons of men, that is, the gratuities, which we call charismata. He says specifically sons of men, and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles. For, says he, I have begotten you through the gospel; 1 Corinthians 4:15 and You are my children, of whom I travail again in birth. Galatians 4:19 Now was absolutely fulfilled that promise of the Spirit which was given by the word of Joel: In the last days will I pour out of my Spirit upon all flesh, and their sons and their daughters shall prophesy; and upon my servants and upon my handmaids will I pour out of my Spirit. Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, When the fullness of the time had come, God sent forth His Son; Galatians 4:4 and again, This I say, brethren, that the time is short ), it evidently follows in connection with this prediction of the last days, that this gift of the Spirit belongs to Him who is the Christ of the predicters. Now compare the Spirit's specific graces, as they are described by the apostle, and promised by the prophet Isaiah. To one is given, says he, by the Spirit the word of wisdom; this we see at once is what Isaiah declared to be the spirit of wisdom. To another, the word of knowledge; this will be the (prophet's) spirit of understanding and counsel. To another, faith by the same Spirit; this will be the spirit of religion and the fear of the Lord. To another, the gifts of healing, and to another the working of miracles; this will be the spirit of might. To another prophecy, to another discerning of spirits, to another various kinds of tongues, to another the interpretation of tongues; this will be the spirit of knowledge. See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces. This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and various members to the compacting together of the various gifts of the Spirit, shows also that there is but one Lord of the human body and of the Holy Spirit. This Spirit, (according to the apostle's showing,) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: You shall love the Lord with all your heart and soul, with all your strength, and with all your mind, and your neighbour as your own self. Luke 10:27 When he mentions the fact that it is written in the law, how that the Creator would speak with other tongues and other lips, while confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction. 1 Corinthians 14:21 In precisely the same manner, when enjoining on women silence in the church, that they speak not for the mere sake of learning 1 Corinthians 14:34-35 (although that even they have the right of prophesying, he has already shown when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience. Now this law, let me say once for all, he ought to have made no other acquaintance with, than to destroy it. But that we may now leave the subject of spiritual gifts, facts themselves will be enough to prove which of us acts rashly in claiming them for his God, and whether it is possible that they are opposed to our side, even if the Creator promised them for His Christ who is not yet revealed, as being destined only for the Jews, to have their operations in His time, in His Christ, and among His people. Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; 1 Corinthians 14:25 let him produce a psalm, a vision, a prayer 1 Corinthians 14:26 - only let it be by the Spirit, in an ecstasy, that is, in a rapture, whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue in his community has ever prophesied from among those specially holy sisters of his. Now all these signs (of spiritual gifts) are forthcoming from my side without any difficulty, and they agree, too, with the rules, and the dispensations, and the instructions of the Creator; therefore without doubt the Christ, and the Spirit, and the apostle, belong severally to my God. Here, then, is my frank avowal for any one who cares to require it. |
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| 20. Galen, On Semen, 2.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virgin birth Found in books: Marmodoro and Prince (2015) 248 |
| 21. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 22. Tertullian, On The Veiling of Virgins, 11.4-11.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 56 |
| 23. Tertullian, On The Resurrection of The Flesh, 2.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virgin birth Found in books: Lieu (2015) 373 |
| 24. Tertullian, Exhortation To Chastity, 2.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 231 |
| 25. Tertullian, On The Flesh of Christ, 16.5, 17.3, 23.3-23.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 231; Monnickendam (2020) 56 |
| 26. Tertullian, On The Soul, 39.1-39.3, 41.1-41.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 231 |
| 27. Melito of Sardis, Fragments, 2.1.47-2.1.49 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •virgin birth Found in books: Lieu (2015) 370 |
| 28. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
29. Origen, Against Celsus, 4.2-4.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •virgin birth Found in books: Lieu (2015) 370 | 4.2. But that certain Christians and (all) Jews should maintain, the former that there has already descended, the latter that there will descend, upon the earth a certain God, or Son of a God, who will make the inhabitants of the earth righteous, is a most shameless assertion, and one the refutation of which does not need many words. Now here he appears to pronounce correctly regarding not certain of the Jews, but all of them, that they imagine that there is a certain (God) who will descend upon the earth; and with regard to Christians, that certain of them say that He has already come down. For he means those who prove from the Jewish Scriptures that the advent of Christ has already taken place, and he seems to know that there are certain heretical sects which deny that Christ Jesus was predicted by the prophets. In the preceding pages, however, we have already discussed, to the best of our ability, the question of Christ having been the subject of prophecy, and therefore, to avoid tautology, we do not repeat much that might be advanced upon this head. Observe, now, that if he had wished with a kind of apparent force to subvert faith in the prophetic writings, either with regard to the future or past advent of Christ, he ought to have set forth the prophecies themselves which we Christians and Jews quote in our discussions with each other. For in this way he would have appeared to turn aside those who are carried away by the plausible character of the prophetic statements, as he regards it, from assenting to their truth, and from believing, on account of these prophecies, that Jesus is the Christ; whereas now, being unable to answer the prophecies relating to Christ, or else not knowing at all what are the prophecies relating to Him, he brings forward no prophetic declaration, although there are countless numbers which refer to Christ; but he thinks that he prefers an accusation against the prophetic Scriptures, while he does not even state what he himself would call their plausible character! He is not, however, aware that it is not at all the Jews who say that Christ will descend as a God, or the Son of a God, as we have shown in the foregoing pages. And when he asserts that he is said by us to have already come, but by the Jews that his advent as Messiah is still future, he appears by the very charge to censure our statement as one that is most shameless, and which needs no lengthened refutation. 4.3. And he continues: What is the meaning of such a descent upon the part of God? not observing that, according to our teaching, the meaning of the descent is pre-eminently to convert what are called in the Gospel the lost sheep of the house of Israel; and secondly, to take away from them, on account of their disobedience, what is called the kingdom of God, and to give to other husbandmen than the ancient Jews, viz. to the Christians, who will render to God the fruits of His kingdom in due season (each action being a fruit of the kingdom). We shall therefore, out of a greater number, select a few remarks by way of answer to the question of Celsus, when he says, What is the meaning of such a descent upon the part of God? And Celsus here returns to himself an answer which would have been given neither by Jews nor by us, when he asks, Was it in order to learn what goes on among men? For not one of us asserts that it was in order to learn what goes on among men that Christ entered into this life. Immediately after, however, as if some would reply that it was in order to learn what goes on among men, he makes this objection to his own statement: Does he not know all things? Then, as if we were to answer that He does know all things, he raises a new question, saying, Then he does know, but does not make (men) better, nor is it possible for him by means of his divine power to make (men) better. Now all this on his part is silly talk; for God, by means of His word, which is continually passing from generation to generation into holy souls, and constituting them friends of God and prophets, does improve those who listen to His words; and by the coming of Christ He improves, through the doctrine of Christianity, not those who are unwilling, but those who have chosen the better life, and that which is pleasing to God. I do not know, moreover, what kind of improvement Celsus wished to take place when he raised the objection, asking, Is it then not possible for him, by means of his divine power, to make (men) better, unless he send some one for that special purpose? Would he then have the improvement to take place by God's filling the minds of men with new ideas, removing at once the (inherent) wickedness, and implanting virtue (in its stead)? Another person now would inquire whether this was not inconsistent or impossible in the very nature of things; we, however, would say, Grant it to be so, and let it be possible. Where, then, is our free will? and what credit is there in assenting to the truth? Or how is the rejection of what is false praiseworthy? But even if it were once granted that such a course was not only possible, but could be accomplished with propriety (by God), why would not one rather inquire (asking a question like that of Celsus) why it was not possible for God, by means of His divine power, to create men who needed no improvement, but who were of themselves virtuous and perfect, evil being altogether non-existent? These questions may perplex ignorant and foolish individuals, but not him who sees into the nature of things; for if you take away the spontaneity of virtue, you destroy its essence. But it would need an entire treatise to discuss these matters; and on this subject the Greeks have expressed themselves at great length in their works on providence. They truly would not say what Celsus has expressed in words, that God knows (all things) indeed, but does not make (men) better, nor is able to do so by His divine power. We ourselves have spoken in many parts of our writings on these points to the best of our ability, and the Holy Scriptures have established the same to those who are able to understand them. 4.4. The argument which Celsus employs against us and the Jews will be turned against himself thus: My good sir, does the God who is over all things know what takes place among men, or does He not know? Now if you admit the existence of a God and of providence, as your treatise indicates, He must of necessity know. And if He does know, why does He not make (men) better? Is it obligatory, then, on us to defend God's procedure in not making men better, although He knows their state, but not equally binding on you, who do not distinctly show by your treatise that you are an Epicurean, but pretend to recognise a providence, to explain why God, although knowing all that takes place among men, does not make them better, nor by divine power liberate all men from evil? We are not ashamed, however, to say that God is constantly sending (instructors) in order to make men better; for there are to be found among men reasons given by God which exhort them to enter on a better life. But there are many diversities among those who serve God, and they are few in number who are perfect and pure ambassadors of the truth, and who produce a complete reformation, as did Moses and the prophets. But above all these, great was the reformation effected by Jesus, who desired to heal not only those who lived in one corner of the world, but as far as in Him lay, men in every country, for He came as the Saviour of all men. 4.5. The illustrious Celsus, taking occasion I know not from what, next raises an additional objection against us, as if we asserted that God Himself will come down to men. He imagines also that it follows from this, that He has left His own abode; for he does not know the power of God, and that the Spirit of the Lord fills the world, and that which upholds all things has knowledge of the voice. Nor is he able to understand the words, Do I not fill heaven and earth? Says the Lord . Nor does he see that, according to the doctrine of Christianity, we all in Him live, and move, and have our being, as Paul also taught in his address to the Athenians; and therefore, although the God of the universe should through His own power descend with Jesus into the life of men, and although the Word which was in the beginning with God, which is also God Himself, should come to us, He does not give His place or vacate His own seat, so that one place should be empty of Him, and another which did not formerly contain Him be filled. But the power and divinity of God comes through him whom God chooses, and resides in him in whom it finds a place, not changing its situation, nor leaving its own place empty and filling another: for, in speaking of His quitting one place and occupying another, we do not mean such expressions to be taken topically; but we say that the soul of the bad man, and of him who is overwhelmed in wickedness, is abandoned by God, while we mean that the soul of him who wishes to live virtuously, or of him who is making progress (in a virtuous life), or who is already living conformably thereto, is filled with or becomes a partaker of the Divine Spirit. It is not necessary, then, for the descent of Christ, or for the coming of God to men, that He should abandon a greater seat, and that things on earth should be changed, as Celsus imagines when he says, If you were to change a single one, even the least, of things on earth, all things would be overturned and disappear. And if we must speak of a change in any one by the appearing of the power of God, and by the entrance of the word among men, we shall not be reluctant to speak of changing from a wicked to a virtuous, from a dissolute to a temperate, and from a superstitious to a religious life, the person who has allowed the word of God to find entrance into his soul. |
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30. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, christian, virgin birth Found in books: Bar Asher Siegal (2018) 135, 136| 10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל | 10a. b Every chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the man /b who has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). b And he concluded with “happy,” as it is written /b at the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. b Happy are those who take refuge in Him” /b (Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say i Halleluya /i until he saw the downfall of the wicked, the Gemara relates: b There were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed for /b God to have b mercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking? /b On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, b as it is written: “Let sins cease from the land” /b (Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But b is it written, /b let b sinners /b cease?” Let b sins /b cease, b is written. /b One should pray for an end to their transgressions, not for the demise of the transgressors themselves., b Moreover, go to the end of the verse, /b where it says: b “And the wicked will be no more.” /b If, as you suggest, b transgressions shall cease /b refers to the demise of the evildoers, how is it possible that b the wicked will be no more, /b i.e., that they will no longer be evil? b Rather, pray for /b God to have b mercy on them, that they should repent, /b as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct b and he prayed for /b God to have b mercy on them, and they repented. /b ,The Gemara relates an additional example of Berurya’s incisive insight: b A certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth, /b open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). b Because she has not given birth, /b she should b sing /b and rejoice?,Berurya responded to this heretic’s mockery and b said: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.” /b , b Rather, what /b is the meaning of: b “Sing, barren woman who has not given birth”? /b It means: b Sing congregation of Israel, which is like a barren woman who did not give birth to children who are /b destined b for Gehenna like you. /b ,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: b A certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom” /b (Psalms 3:1), b and /b similarly b it is said: /b “To the chief musician, i al tashḥet /i , b a i mikhtam /i of David when fleeing from Saul into the cave” /b (Psalms 57:1). b Which event was first? Since the event with Saul was first, /b it would have been appropriate b to write it first. /b ,Rabbi Abbahu b said to him: /b For b you, who do /b not employ the b homiletic /b method b of juxtaposition /b of verses, b it is difficult. /b But for b us, who /b employ the b homiletic /b method b of juxtaposition /b of verses, b it is not difficult, /b as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, b Rabbi Yoḥa said: From where /b in the Bible is it derived that one may draw homiletical inferences from the b juxtaposition /b of verses? b As it is said: /b “The works of His hands in truth and justice, all His commandments are sure. b Adjoined forever and ever, made in truth and uprightness” /b (Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”, b Why was the chapter of Absalom juxtaposed with the chapter of Gog and Magog? /b They are juxtaposed b so /b that b if a person should say to you, /b expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: b Is there a slave who rebels against his master? /b Is there someone capable of rebelling against God? b You too say to him: Is there a son who rebels against his father /b and severs the relationship with the one who brought him into the world and raised him? b Yet, /b nevertheless, b there was /b such a son, Absalom, and b so too there /b can b be /b a situation where people will seek to rebel against God., b Rabbi Yoḥa said /b explanations of other verses b in the name of Rabbi Shimon ben Yoḥai: What is /b the meaning of b that which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue” /b (Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so b with reference to whom did Solomon say this verse? He said this /b verse b about none other than his father, David, /b who was the clearest example of one who opens his mouth in wisdom, and b who resided in five worlds /b or stages of life b and /b his soul b said a song /b of praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life., b He resided in his mother’s womb, /b his first world, b and said a song /b of praise of the pregcy, b as it is stated: /b “of David. b Bless the Lord, O my soul and all that is within me bless His holy name” /b (Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb., b He emerged into the atmosphere of the world, /b his second world, b looked upon the stars and constellations and said a song /b of praise of God for the entirety of creation, b as it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts, /b His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator ( i Ma’ayan HaBerakhot /i )., b He nursed from his mother’s breast, /b his third world, b and he looked upon her bosom and said a song /b of praise, b as it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [ i gemulav /i ]” /b (Psalms 103:2). The etymological association is between i gemulav /i and i gemulei meḥalav /i , which means weaned from milk (Isaiah 28:9).,We still must understand, however, b what is /b meant by b all His benefits? /b What in particular is praiseworthy in what God provided, beyond merely providing for the infant? b Rabbi Abbahu said: /b In contrast with most other animals, God b placed her breasts /b near her heart, b the place /b that is the source b of understanding. /b , b What is the reason /b that God did this? b Rav Yehuda said: So that /b the nursing child b would not look upon the place of /b his mother’s b nakedness. Rav Mattana said: So that /b the child b would not nurse from a place of uncleanliness. /b , b He witnessed /b in both vision and reality b the downfall of the wicked and he said a song /b of praise, b as it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, i Halleluya /i ” /b (Psalms 104:35).,The fifth world was when David b looked upon the day of death and said a song /b of praise, b as it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty” /b (Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: b From where is it inferred /b that b this /b verse b was stated with regard to the day of death? /b Rabba bar Rav Sheila says: We can derive this b from /b the verses at b the end of the matter, /b where b it is written: “You hide Your face, they vanish; You gather Your breath, they perish /b and return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how b Rav Shimi bar Ukva, and some say Mar Ukva, would regularly /b study b before Rabbi Shimon ben Pazi, /b who was well versed in i aggada /i and b would arrange the i aggada /i before Rabbi Yehoshua ben Levi. /b br Once, Rabbi Shimon ben Pazi b said to him: What is /b the meaning of b that which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? /b br Rav Shimi bar Ukva b said to /b Rabbi Shimon ben Pazi: b Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood, /b as this verse praises the formation of man in his mother’s womb. b The attribute of flesh and blood is /b such that he b shapes a form on the wall /b for all to see, yet b he cannot instill it with a spirit and soul, bowels and intestines. /b While b the Holy One, Blessed be He, is not so, /b as God b shapes one form within another form, /b a child in its mother’s womb, b and instills it with spirit and soul, bowels and intestines. And this is /b the explanation of b what Hannah said /b with regard to the birth of Samuel: b “There is none holy like the Lord, for there is none like You, and there is no Rock like our God” /b (I Samuel 2:2)., b What is /b the meaning of b there is no rock [ i tzur /i ] like our God? There is no artist [ i tzayyar /i ] like our God. /b ,The Gemara continues to interpret the rest of that verse homiletically: b What is /b the meaning of b “there is none like You”? Rabbi Yehuda ben Menasya said: Do not read /b the verse to mean b “there is none like You [ i biltekha /i ]”; rather, read /b it to mean b “none can outlast You [ i levalotkha /i ],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood is /b such b that his creations outlast him, /b but b the Holy One, Blessed be He, outlasts His actions. /b ,This did not satisfy Rav Shimi bar Ukva, who b said to /b Rabbi Shimon ben Pazi: b I /b meant to b say to you as follows: Corresponding to whom did David say these five /b instance of b “Bless /b the Lord, b O my soul”? /b He answered him: b He said them about none other than the Holy One, Blessed be He, and corresponding to the soul, /b as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world., b Just as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. /b br b Just as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. /b br b Just as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. /b br b Just as the Holy One, Blessed be He, is pure, so too is the soul pure. /b br b Just as the Holy One, Blessed be He, resides in a chamber within a chamber, /b in His inner sanctum, b so too the soul resides in a chamber within a chamber, /b in the innermost recesses of the body. br Therefore, b that which has these five characteristics, /b the soul, b should come and praise He Who has these five characteristics. /b ,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. b Rav Hamnuna said: What is /b the meaning of b that which is written /b praising the Holy One, Blessed be He: b “Who is like the wise man, and who knows the interpretation [ i pesher /i ] of the matter” /b (Ecclesiastes 8:1)? This verse means: b Who is like the Holy One, Blessed be He, Who knows how to effect compromise [ i peshara /i ] between two righteous individuals, between Hezekiah, /b the king of Judea, b and Isaiah /b the prophet. They disagreed over which of them should visit the other. b Hezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijah /b the prophet, b who went to Ahab, /b the king of Israel, b as it is stated: “And Elijah went to appear to Ahab” /b (I Kings 18:2). This proves that it is the prophet who must seek out the king. b And Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab, /b king of Israel, b who went to Elisha /b the prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12)., b What did the Holy One, Blessed be He, do /b to effect compromise between Hezekiah and Isaiah? b He brought the suffering /b of illness b upon Hezekiah and told Isaiah: Go and visit the sick. /b Isaiah did as God instructed, b as it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live” /b (Isaiah 38:1). This seems redundant; b what is /b the meaning of b you will die and you will not live? /b This repetition means: b You will die in this world, and you will not live, /b you will have no share, b in the World-to-Come. /b ,Hezekiah b said to him: What is all of this? /b For what transgression am I being punished? br Isaiah b said to him: Because you did not /b marry and b engage in procreation. /b br Hezekiah apologized and b said: /b I had no children b because I envisaged through divine inspiration that the children that emerge from me will not be virtuous. /b Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah b said to him: Why do you /b involve b yourself with the secrets of the Holy One, Blessed be He? That which you have been commanded, /b the mitzva of procreation, b you are required to perform, and that which is acceptable /b in the eyes of b the Holy One, Blessed be He, let Him perform, /b as He has so decided.,Hezekiah b said to /b Isaiah: b Now give me your daughter /b as my wife; b perhaps my merit and your merit will cause virtuous children to emerge from me. /b br Isaiah b said to him: The decree has already been decreed against you /b and this judgment cannot be changed. br Hezekiah b said to him: Son of Amoz, cease your prophecy and leave. /b As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: b I have received a tradition from the house of my father’s father, /b from King David, the founding father of the dynasty of kings of Judea: b Even /b if b a sharp sword rests upon a person’s neck, he should not prevent himself from /b praying for b mercy. /b One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that b it was also said /b that b Rabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself from /b praying for b mercy, as it is stated /b in the words of Job: b “Though He slay me, I will trust in Him” /b (Job 13:15). Even though God is about to take his life, he still prays for God’s mercy. |
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31. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 81| 50a. ועשיתינהו לזניה אי אמרת בשלמא לאו דינא משום הכי עשיינהו אלא אי אמרת דינא עשיינהו בעי,א"ר אילעא באושא התקינו המבזבז אל יבזבז יותר מחומש תניא נמי הכי המבזבז אל יבזבז יותר מחומש שמא יצטרך לבריות ומעשה באחד שבקש לבזבז [יותר מחומש] ולא הניח לו חבירו ומנו רבי ישבב ואמרי לה רבי ישבב ולא הניחו חבירו ומנו רבי עקיבא,אמר רב נחמן ואיתימא רב אחא בר יעקב מאי קרא (בראשית כח, כב) וכל אשר תתן לי עשר אעשרנו לך,והא לא דמי עישורא בתרא לעישורא קמא אמר רב אשי אעשרנו לבתרא כי קמא,אמר רב שימי בר אשי ושמועות הללו מתמעטות והולכות וסימניך קטנים כתבו ובזבזו,אמר רב יצחק באושא התקינו שיהא אדם מתגלגל עם בנו עד שתים עשרה שנה מכאן ואילך יורד עמו לחייו איני והא אמר ליה רב לרב שמואל בר שילת בציר מבר שית לא תקביל בר שית קביל וספי ליה כתורא,אין ספי ליה כתורא מיהו אינו יורד עמו לחייו עד לאחר שתים עשרה שנה ואב"א לא קשיא הא למקרא הא למשנה,דאמר אביי אמרה לי אם בר שית למקרא בר עשר למשנה בר תליסר לתעניתא מעת לעת ובתינוקת בת תריסר,אמר אביי אמרה לי אם האי בר שית דטרקא ליה עקרבא ביומא דמישלם שית לא חיי מאי אסותיה מררתא דדיה חיורתא בשיכרא נשפייה ונשקייה האי בר שתא דטריק ליה זיבורא ביומא דמישלם שתא לא חיי מאי אסותיה אצותא דדיקלא במיא נשפייה ונשקייה,אמר רב קטינא כל המכניס את בנו פחות מבן שש רץ אחריו ואינו מגיעו איכא דאמרי חביריו רצין אחריו ואין מגיעין אותו ותרוייהו איתנהו חליש וגמיר איבעית אימא הא דכחיש הא דבריא,אמר רבי יוסי בר חנינא באושא התקינו האשה שמכרה בנכסי מלוג בחיי בעלה ומתה הבעל מוציא מיד הלקוחות אשכחיה רב יצחק בר יוסף לר' אבהו דהוה קאי באוכלוסא דאושא אמר ליה מאן מרה דשמעתא דאושא אמר ליה רבי יוסי בר חנינא תנא מיניה ארבעין זימנין ודמי ליה כמאן דמנחא ליה בכיסתיה,(תהלים קו, ג) אשרי שומרי משפט עושה צדקה בכל עת וכי אפשר לעשות צדקה בכל עת דרשו רבותינו שביבנה ואמרי לה רבי אליעזר זה הזן בניו ובנותיו כשהן קטנים רבי שמואל בר נחמני אמר זה המגדל יתום ויתומה בתוך ביתו ומשיאן,(תהלים קיב, ג) הון ועושר בביתו וצדקתו עומדת לעד רב הונא ורב חסדא חד אמר זה הלומד תורה ומלמדה וחד אמר זה הכותב תורה נביאים וכתובים ומשאילן לאחרים,(תהלים קכח, ו) וראה בנים לבניך שלום על ישראל אמר רבי יהושע בן לוי כיון שבנים לבניך שלום על ישראל דלא אתי לידי חליצה ויבום רבי שמואל בר נחמני אמר כיון שבנים לבניך שלום על דייני ישראל דלא אתי לאינצויי:,זה מדרש דרש ר"א לפני חכמים כו': | 50a. b and I forced them to feed him, /b for which he is grateful. The Gemara interprets this incident in light of the issue at hand: b Granted, if you say /b that this was b not /b according to the b i halakha /i , /b i.e., the man’s sons had the right to refrain from sustaining him, b due to that /b reason Rabbi Yonatan had to b force them /b to feed their father; b but if you say /b this is the b i halakha /i , /b i.e., the man’s sons were required to sustain him, why did he b need to force them /b to provide the sustece of their own accord? The court could have simply requisitioned the necessary amount from the property. This shows that the i halakha /i is not in accordance with the opinion of Rabbi Ile’a.,§ Apropos the ordices instituted by the Sages in Usha, the Gemara cites another one. b Rabbi Ile’a said: In Usha /b the Sages b instituted /b that b one who dispenses /b his money to charity b should not dispense more than one-fifth. That /b opinion b is also taught /b in a i baraita /i : b One who scatters should not scatter more than one-fifth, lest he /b render himself destitute and b need /b the help b of /b other b people. And an incident /b occurred b involving a certain /b individual b who sought to dispense more than one-fifth /b of his property as charity, b and his friend did not let him /b act upon his wishes. b And who /b was this friend? b Rabbi Yeshevav. And some say /b that b Rabbi Yeshevav /b was the one who wanted to give too much charity, b and his friend did not let him /b do so, b and who was /b the b friend? Rabbi Akiva. /b , b Rav Naḥman said, and some say /b it was b Rav Aḥa bar Ya’akov /b who said: b What is the verse /b that alludes to this maximum amount of charity? b “And of all that You shall give me, I will surely give a tenth of it [ i aser a’asrenu /i ] to You” /b (Genesis 28:22). The double use of the verb that means to donate one-tenth indicates that Jacob, who issued this statement, was actually referring to two-tenths, i.e., one-fifth.,The Gemara asks: b But the latter tenth is not similar to the first tenth, /b as it would be one-tenth of what remained after the first tenth had been removed. Consequently, the two-tenths would not equal one-fifth of the original total. The Gemara answers that b Rav Ashi said: /b Since the verse could have said: I will surely give one-tenth [ i aser a’aser /i ], and instead stated: b “I will /b surely give b a tenth of it [ /b i aser b a’asrenu /b /i b ],” /b it thereby alludes to the fact b that the latter /b tenth is b like the first one. /b ,With regard to the above statements concerning the Sages’ ordices in Usha, b Rav Shimi bar Ashi said: And these i halakhot /i continually decrease. /b The first statement was stated by Rabbi Ile’a, quoting a statement by Reish Lakish in the name of Rabbi Yosei bar Ḥanina. The second i halakha /i was delivered by Rabbi Ile’a in the name of Reish Lakish, while the third was taught by Rabbi Ile’a without quoting another Sage. b And /b this is b your mnemonic /b for the order of these i halakhot /i : b Minors wrote and dispensed. /b This alludes to the ruling requiring a father to support his children while they are minors, the ruling about one who wrote a document granting all of his property to his sons, and the ruling about one who dispenses large sums to charity.,§ b Rav Yitzḥak said: In Usha /b the Sages b enacted that a person should treat his son gently, /b even if he does not want to study, b until /b his son is b twelve years /b old. b From this /b point b forward he harasses him /b in all aspects of b his life /b in order to force him to study. The Gemara asks: b Is that so? But didn’t Rav say to Rav Shmuel bar Sheilat, /b who taught children: With regard to a child b less than six years old, do not accept /b him; if he is b six years old, accept /b him b and stuff him like an ox, /b i.e., just as an ox is force-fed, you should force the students to study Torah.,The Gemara answers: There is no contradiction here, as b yes, /b one must b stuff him like an ox /b and teach him intensively; b however, /b if the student refuses to learn, one b does not harass him /b in all aspects of b his life until after /b he is b twelve years /b old. b And if you wish, say /b that this is b not difficult /b for a different reason: b This /b i halakha /i , which prescribes forcing the students to study from the age of six, is referring b to /b the b Bible, /b whereas b that /b i halakha /i , that one should not harass a boy to study until he is twelve, is referring b to /b the b Mishna. /b ,This is b as Abaye said: /b My foster b mother told me /b that b a six-year-old /b is ready b for Bible /b study and b a ten-year-old /b is mature enough b to /b study b Mishna. /b Additionally, b a thirteen-year-old /b is sufficiently developed b to fast for twenty-four hours /b like any other adult. b And /b as b for a girl, /b she must start observing fasts when she is b twelve years old. /b ,The Gemara cites another statement of Abaye in the name of his foster mother. b Abaye said: /b My b mother told me /b that b a six-year-old /b child b who is stung by a scorpion on the day that /b he b completes six /b years b will not live /b without emergency treatment. b What is his cure? The bile of a white vulture in beer. One should rub him /b with this mixture b and make him drink /b it. She further said to him: A one- b year-old /b child b who is stung by a hornet on the day that /b he b completes a year will not live /b without emergency treatment. b What is his cure? Palm-tree fiber in water. /b Again, b one should rub him /b with it b and make him drink /b it., b Rav Ketina said: Anyone who brings his son /b to school when he is b younger than six years old /b will b run after him and not catch him. /b In other words, he will worry about his welfare for a long time afterward, as the child will be weakened by his studies. b There are /b those b who say /b that b his friends /b will b run after him /b in their studies b and not catch him, /b i.e., his early start will enable him to be far more successful. The Gemara comments: b And both are /b correct; he will b weaken /b physically b and learn /b well. b If you wish, say /b that these two statements can be reconciled differently: b This /b case is dealing b with a weak /b child, who should not be brought to school at such a young age, whereas b that /b statement is referring b to a healthy /b boy, who can go to school at a tender age and succeed in his studies.,§ b Rabbi Yosei bar Ḥanina said: In Usha /b the Sages b instituted /b that in the case of b a woman who sold /b her b usufruct property, /b which is property that belongs to her but whose produce belongs to her husband, b in her husband’s lifetime, and /b then she b died, the husband /b can b repossess /b it b from the purchasers. /b The Gemara relates: b Rav Yitzḥak bar Yosef found Rabbi Abbahu standing /b among the b congregation [ i ukhlusa /i ] of Usha. He said to him: Who is the Master /b who disseminated b the i halakha /i /b that was instituted in b Usha? He said to him: Rabbi Yosei bar Ḥanina. He learned it from /b Rabbi Abbahu b forty times, and /b from that point onward he remembered it so well that b it seemed to him as though it were placed in his pocket. /b ,The Gemara discusses a point related to one of the ordices of Usha. The verse states: b “Happy are they who keep justice, who perform charity at all times” /b (Psalms 106:3). b But is it possible to perform charity at all times? /b Is one always in the presence of paupers? Therefore, b our Rabbis in Yavne taught, and some say /b it was b Rabbi Eliezer: This is /b referring to b one who sustains his sons and daughters when they are minors. /b As stated above, he is not formally obligated to support them, and therefore when he does so, it is a form of charity that he gives on a constant basis. b Rabbi Shmuel bar Naḥmani said: This is /b referring to b one who raises an orphan boy or an orphan girl in his house, /b takes care of them, b and marries them off. /b ,The Sages likewise expounded the verse: b “Wealth and riches are in his house, and his charity endures forever” /b (Psalms 112:3). How can one’s wealth and riches remain in his house while his charity endures forever? b Rav Huna and Rav Ḥisda /b disputed this issue. b One said: This /b is referring to b one who studies Torah and teaches it. /b He loses nothing of his own, while his charity toward others will endure. b And one said: This is one who writes /b scrolls of b the Torah, the Prophets, and the Writings, and lends them to others. /b The books remain in his possession, but others gain from his charity.,With regard to the verse: b “And see your son’s sons; peace be upon Israel” /b (Psalms 128:6), b Rabbi Yehoshua ben Levi said: Once your children /b have b children /b of their own, there is b peace upon Israel, as they will not come /b to require b the ritual through which the i yavam /i frees the i yevama /i of her levirate bonds [ i ḥalitza /i ] or levirate marriage, /b which are necessary only if a man dies childless. b Rabbi Shmuel bar Naḥmani said: Once your sons /b have b sons /b there will be b peace upon the judges of Israel, as /b relatives b will not come to quarrel /b with the judges over the inheritance.,§ The Gemara returns to the mishna: b This exposition was expounded /b by b Rabbi Elazar /b ben Azarya b before the Sages /b in the vineyard of Yavne: Just as the sons inherit only after the father’s death, so too, the daughters are sustained from his property only after their father’s death. |
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32. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 81| 13a. דלא קטליה דוד לשמעי דאתיליד מיניה מרדכי דמיקני ביה המן ומה שילם לי ימיני דלא קטליה שאול לאגג דאתיליד מיניה המן דמצער לישראל,רבי יוחנן אמר לעולם מבנימן קאתי ואמאי קרי ליה יהודי על שום שכפר בע"ז שכל הכופר בע"ז נקרא יהודי כדכתיב (דניאל ג, יב) איתי גוברין יהודאין וגו',רבי שמעון בן פזי כי הוה פתח בדברי הימים אמר הכי כל דבריך אחד הם ואנו יודעין לדורשן (דברי הימים א ד, יח) ואשתו היהודיה ילדה את ירד אבי גדור ואת חבר אבי שוכו ואת יקותיאל אבי זנוח ואלה בני בתיה בת פרעה אשר לקח מרד,אמאי קרי לה יהודיה על שום שכפרה בע"ז דכתיב (שמות ב, ה) ותרד בת פרעה לרחוץ על היאור ואמר רבי יוחנן שירדה לרחוץ מגילולי בית אביה,ילדה והא רבויי רביתיה לומר לך שכל המגדל יתום ויתומה בתוך ביתו מעלה עליו הכתוב כאילו ילדו,ירד זה משה ולמה נקרא שמו ירד שירד להם לישראל מן בימיו גדור שגדר פרצותיהן של ישראל חבר שחיבר את ישראל לאביהן שבשמים סוכו שנעשה להם לישראל כסוכה יקותיאל שקוו ישראל לאל בימיו זנוח שהזניח עונותיהן של ישראל,אבי אבי אבי אב בתורה אב בחכמה אב בנביאות,ואלה בני בתיה אשר לקח מרד וכי מרד שמו והלא כלב שמו אמר הקב"ה יבא כלב שמרד בעצת מרגלים וישא את בת פרעה שמרדה בגלולי בית אביה,אשר הגלה מירושלם אמר רבא שגלה מעצמו,ויהי אומן את הדסה קרי לה הדסה וקרי לה אסתר תניא ר"מ אומר אסתר שמה ולמה נקרא שמה הדסה על שם הצדיקים שנקראו הדסים וכן הוא אומר (זכריה א, ח) והוא עומד בין ההדסים,רבי יהודה אומר הדסה שמה ולמה נקראת שמה אסתר על שם שהיתה מסתרת דבריה שנאמר אין אסתר מגדת את עמה וגו',ר' נחמיה אומר הדסה שמה ולמה נקראת אסתר שהיו אומות העולם קורין אותה על שום אסתהר בן עזאי אומר אסתר לא ארוכה ולא קצרה היתה אלא בינונית כהדסה ר' יהושע בן קרחה אמר אסתר ירקרוקת היתה וחוט של חסד משוך עליה,כי אין לה אב ואם ובמות אביה ואמה למה לי אמר רב אחא עיברתה מת אביה ילדתה מתה אמה,ובמות אביה ואמה לקחה מרדכי לו לבת תנא משום ר"מ אל תקרי לבת אלא לבית וכן הוא אומר (שמואל ב יב, ג) ולרש אין כל כי אם כבשה אחת קטנה אשר קנה ויחיה ותגדל עמו ועם בניו יחדו מפתו תאכל ומכוסו תשתה ובחיקו תשכב ותהי לו כבת משום דבחיקו תשכב הוות ליה (לבת) אלא (לבית) הכי נמי לבית,ואת שבע הנערות וגו' אמר רבא שהיתה מונה בהן ימי שבת וישנה ואת נערותיה וגו' אמר רב שהאכילה מאכל יהודי,ושמואל אמר שהאכילה קדלי דחזירי,ור' יוחנן אמר זרעונים וכן הוא אומר (דניאל א, טז) ויהי המלצר נושא את פת בגם ונותן להם זרעונים,ששה חדשים בשמן המור מאי שמן המור ר' חייא בר אבא אמר סטכת רב הונא אמר שמן זית שלא הביא שליש תניא רבי יהודה אומר אנפקינון שמן זית שלא הביא שליש ולמה סכין אותו שמשיר את השיער ומעדן את הבשר,בערב היא באה ובבקר היא שבה אמר רבי יוחנן מגנותו של אותו רשע למדנו שבחו שלא היה משמש מטתו ביום,ותהי אסתר נשאת חן אר"א מלמד שלכל אחד ואחד נדמתה לו כאומתו ותלקח אסתר אל המלך אחשורוש אל בית מלכותו בחדש העשירי הוא חדש טבת ירח שנהנה גוף מן הגוף,ויאהב המלך את אסתר מכל הנשים ותשא חן וחסד לפניו מכל הבתולות אמר רב ביקש לטעום טעם בתולה טעם טעם בעולה טעם,ויעש המלך משתה גדול עבד משתיא ולא גליא ליה דלי כרגא ולא גליא ליה שדר פרדישני ולא גליא ליה,ובהקבץ בתולות שנית וגו' אזיל שקל עצה ממרדכי אמר אין אשה מתקנאה אלא בירך חבירתה ואפי' הכי לא גליא ליה דכתיב אין אסתר מגדת מולדתה וגו',אמר רבי אלעזר מאי דכתיב | 13a. the responsibility of Judah, b as David did not kill Shimei, /b although he was liable to the death penalty. The grave consequences of this failure included b that Mordecai was born from him, /b and it was he b against whom Haman was jealous, /b leading Haman to issue a decree against all of the Jewish people. b And how a Benjamite has repaid me /b is referring to the fact b that Saul, /b who was from the tribe of Benjamin, b did not kill /b the Amalekite king b Agag /b immediately, b from whom Haman was /b later b born, and he caused suffering to the Jewish people. /b , b Rabbi Yoḥa said /b a different explanation of the verse: b Actually, /b Mordecai b came from /b the tribe of b Benjamin. Why, /b then, b was he referred to as i Yehudi /i ? On account of /b the fact b that he repudiated idol worship, for anyone who repudiates idolatry is called i Yehudi /i . /b It is understood here in the sense of i yiḥudi /i , one who declares the oneness of God, b as it is written: “There are certain Jews [ i Yehuda’in /i ] /b whom thou hast appointed over the affairs of the province of Babylonia, Shadrach, Meshach, and Abed-Nego; these men, O king, have not regarded you: They serve not your gods, nor worship the golden image which you have set up” (Daniel 3:12). These three individuals were in fact Haiah, Mishael, and Azariah, who were not all from the tribe of Judah but are referred to as i Yehuda’in /i because they repudiated idol worship.,§ Incidental to the exposition of the word i Yehudi /i as one who repudiates idolatry, the Gemara relates that b when Rabbi Shimon ben Pazi introduced /b his exposition of b the book of Chronicles, he /b addressed the book of Chronicles and b said as follows: All of your words are one, and we know how to expound them. /b This introduction made reference to the fact that the book of Chronicles cannot always be interpreted literally but requires exposition, as the same individual might be called by various different names, as in the following verse: b “And his wife i HaYehudiyya /i bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, whom Mered took” /b (I Chronicles 4:18)., b Why is she, /b who we are told at the end of the verse was Pharaoh’s daughter Bithiah, b referred to as i Yehudiyya /i ? Because she repudiated idol worship, as it is written: “And the daughter of Pharaoh came down to wash herself in the river” /b (Exodus 2:5), b and Rabbi Yoḥa said: She went down to wash /b and purify b herself from the idols of her father’s house. /b ,The Gemara understands that all the names referred to in the verse as children of Pharaoh’s daughter refer to Moses, as it will soon explain. The Gemara asks: Pharaoh’s daughter b bore /b Moses? b But didn’t she /b merely b raise him? /b Rather, b it is telling you that /b with regard to b anyone who raises an orphan boy or girl in his house, the verse ascribes him credit as if he gave birth to him. /b ,The Gemara explains how all the names in fact are referring to Moses: b “Jered”; this is Moses, and why was he called Jered? Because manna came down [ i yarad /i ] for the Jewish people in his days. /b He was also called b “Gedor” because he fenced in [ i gadar /i ] the breaches of the Jewish people. /b He was called b “Heber” because he connected [ i ḥibber /i ] the Jewish people to their Father in Heaven. /b He was called b “Soco” because he was for the Jewish people like a shelter [ i sukka /i ] /b and shield. He was called b “Jekuthiel” because the Jewish people trusted in God [ i kivu laEl /i /b ] b in his days. /b Lastly, he was called b “Zanoah” because he caused the iniquities of the Jewish people to be disregarded [ i hizniaḥ /i ]. /b ,The Gemara notes that the words “father of” appear three times in that same verse: “And his wife Hajehudijah bore Jered the b father of /b Gedor, and Heber the b father of /b Soco, and Jekuthiel the b father of /b Zanoah.” This teaches that Moses was a father to all of the Jewish people in three respects: b A father in Torah, a father in wisdom, /b and b a father in prophecy. /b ,The aforementioned verse stated: b “And these are the sons of Bithiah /b the daughter of Pharaoh, b whom Mered took.” /b The Gemara asks: b Was /b Bithiah’s husband’s b name Mered? Wasn’t his name Caleb? /b Rather, the verse alludes to the reason that Caleb married Bithiah. b The Holy One, Blessed be He, said: Let Caleb, who rebelled [ i marad /i ] against the advice of the spies, come and marry the daughter of Pharaoh, who rebelled against the idols of her father’s home. /b ,§ The Gemara resumes its explanation of the book of Esther. The verse states with regard to Mordecai: b “Who had been exiled from Jerusalem” /b (Esther 2:6). b Rava said: /b This language indicates b that he went into exile on his own, /b not because he was forced to leave Jerusalem. He knew that he would be needed by those in exile, and therefore he consciously left Jerusalem to attend to the needs of his people.,The verse states: b “And he had brought up Hadassah, /b that is, Esther” (Esther 2:7). b She is referred to as “Hadassah” and she is referred to as “Esther.” /b What was her real name? b It is taught /b in a i baraita /i that the Sages differed in their opinion as to which was in fact her name and which one was a description: b Rabbi Meir says: Esther was her /b real b name. Why /b then b was she called Hadassah? On account of the righteous, who are called myrtles [ i hadassim /i ], and so it states: “And he stood among the myrtles [ i hahadassim /i ]” /b (Zechariah 1:8)., b Rabbi Yehuda /b differs and b says: Hadassah was her /b real b name. Why /b then b was she called Esther? Because she concealed [ i masteret /i ] the truth /b about herself, b as it is stated: “Esther had not yet made known /b her kindred nor b her people” /b (Esther 2:20)., b Rabbi Neḥemya /b concurs and b says: Hadassah was her /b real b name. Why /b then b was she called Esther? /b This was her non-Hebrew name, b for /b owing to her beauty b the nations of the world called her after Istahar, /b Venus. b Ben Azzai says: Esther was neither tall nor short, but of average size like a myrtle /b tree, and therefore she was called Hadassah, the Hebrew name resembling that myrtle tree. b Rabbi Yehoshua ben Korḥa said: Esther /b was called Hadassah because she b was greenish, /b having a pale complexion like a myrtle, but b a cord of /b Divine b grace was strung around her, /b endowing her with a beautiful appearance.,The verse initially states with regard to Esther: b “For she had neither father nor mother” /b (Esther 2:7). b Why do I need /b to be told in the continuation of the verse: b “And when her father and mother were dead, /b Mordecai took her for his own daughter”? b Rav Aḥa said: /b This repetition indicates that b when /b her mother b became pregt /b with her, b her father died, /b and b when she gave birth /b to her, b her mother died, /b so that she did not have a mother or a father for even a single day.,The verse states: b “And when her father and mother were dead, Mordecai took her for his own daughter” /b (Esther 2:7). A i tanna /i b taught /b a i baraita /i b in the name of Rabbi Meir: Do not read /b the verse literally as b for a daughter [ i bat /i ], /b but b rather /b read it as b for a home [ i bayit /i ]. /b This indicates that Mordecai took Esther to be his wife. b And so it states: “But the poor man had nothing, except one little ewe lamb, which he had bought and reared: And it grew up together with him, and with his children; it did eat of his bread, and drank of his own cup, and lay in his bosom, and was like a daughter [ i kevat /i ] to him” /b (II Samuel 12:3). The Gemara questions: b Because it lay in his bosom, it “was like a daughter to him”? Rather, /b the parable in II Samuel referenced the illicit taking of another’s wife, and the phrase should be read: b Like a home [ i bayit /i ] /b to him, i.e., a wife. b So too, here, /b Mordecai took her b for a home, /b i.e., a wife.,The verse states: b “And the seven maids /b chosen to be given her out of the king’s house” (Esther 2:9). b Rava said: She would /b have a separate maid attend her each day, and she would b count the days of the week by them, /b so she was always aware when Shabbat was. The verse continues: b “And he advanced her and her maids /b to the best place in the house of the women.” b Rav said: /b The advancement in the verse signals b that he fed her food of Jews, /b i.e., kosher food., b And Shmuel said /b an alternative understanding: The advancement was a well-intentioned act in b that he fed her pig hinds, /b thinking she would view it as a delicacy, although in fact they were not kosher., b And Rabbi Yoḥa said /b a third understanding: He gave her b vegetables, /b which did not pose a problem with regard to the kosher laws. b And so it states /b with regard to the kindness done for Daniel and his associates: b “So the steward took away their food /b and the wine that they should drink; b and gave them vegetables” /b (Daniel 1:16).,The verse states: b “Six months with oil of myrrh” /b (Esther 2:12). The Gemara asks: b What is “oil of myrrh”? Rabbi Ḥiyya bar Abba said: /b It is the aromatic oil called b i setakt /i . Rav Huna said: /b It is a cosmetic b oil /b derived b from olives that have not /b yet b reached one-third /b of their growth. b It is /b similarly b taught /b in a i baraita /i : b Rabbi Yehuda says: i Anpakinon /i /b is b the oil of olives that have not reached one-third /b of their growth. b And why is it smeared /b on the body? Because b it removes the hair and softens the skin. /b ,The verse states: b “In the evening she went, and in the morning she returned” /b (Esther 2:14). b Rabbi Yoḥa said: From the /b implicit b criticism of that wicked man, /b Ahasuerus, who cohabited with many women, b we have /b incidentally b learned his praise /b as well, b that he would not engage in sexual relations during the day, /b but in a more modest fashion at night.,The verse states: b “And Esther obtained favor /b in the sight of all those who looked upon her” (Esther 2:15). b Rabbi Elazar said: This teaches that she appeared to each and every one as if /b she were a member of b his /b own b nation, /b and therefore she obtained favor in the eyes of all. The next verse states: b “So Esther was taken to King Ahasuerus into his royal house in the tenth month, which is the month Tevet” /b (Esther 2:16). It was by act of divine providence that Esther was taken to Ahasuerus in a cold winter b month, in which the body takes pleasure in /b the warmth of b another body, /b and therefore she found favor in his eyes.,The verse states: b “And the king loved Esther more than all the women, and she obtained grace and favor in his sight more than all the virgins” /b (Esther 2:17). b Rav said: /b This double language indicates that if b he wanted to taste /b in her b the taste of a virgin /b during intercourse, b he tasted /b it, and if he wanted to experience b the taste of a non-virgin, he tasted /b it, and therefore he loved her more than all the other women.,The verse states: b “Then the king made a great feast /b for all his princes and his servants, even Esther’s feast” (Esther 2:18). The Gemara explains that this was part of an attempt to have Esther reveal her true identity. b He made /b a great b feast /b in her honor, b but she did not reveal /b her identity b to him. He lowered the taxes [ i karga /i ] /b in her name, b but /b still b she did not reveal /b it b to him. He sent gifts [ i pardishenei /i ] /b to the ministers in her name, b but /b even so b she did not reveal /b it b to him. /b ,The verse states: b “And when the virgins were gathered together the second time /b and Mordecai sat in the king’s gate” (Esther 2:19). The Gemara explains: The reason Ahasuerus gathered the women together was that b he went /b and b took advice from Mordecai /b as to what he should do to get Esther to reveal her identity. Mordecai b said /b to him: As a rule, b a woman is jealous only of the thigh of another /b woman. Therefore, you should take for yourself additional women. b But even so she did not reveal /b her origins b to him, as it is written: “Esther had not yet made known her kindred /b nor her people” (Esther 2:20).,§ b Rabbi Elazar said: What is /b the meaning of that b which is written: /b |
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33. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 81| 19b. נפנה לימינו כבשו פניהם בקרקע נפנה לשמאלו וכבשו פניהם בקרקע אמר להן שמעון בן שטח בעלי מחשבות אתם יבא בעל מחשבות ויפרע מכם מיד בא גבריאל וחבטן בקרקע ומתו באותה שעה אמרו מלך לא דן ולא דנין אותו לא מעיד ולא מעידין אותו:,לא חולץ ולא חולצין וכו': איני והאמר רב אשי אפילו למאן דאמר נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול שנאמר (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך מצוה שאני:,ואין נושאין כו': תניא אמרו לו לר' יהודה נשים הראויות לו מבית המלך ומאי נינהו מירב ומיכל,שאלו תלמידיו את ר' יוסי היאך נשא דוד שתי אחיות בחייהן אמר להן מיכל אחר מיתת מירב נשאה ר' יהושע בן קרחה אומר קידושי טעות היו לו במירב שנאמר (שמואל ב ג, יד) תנה את אשתי את מיכל אשר ארסתי לי במאה ערלות פלשתים,מאי תלמודא אמר רב פפא מיכל אשתי ולא מירב אשתי,מאי קידושי טעות דכתיב (שמואל א יז, כה) והיה האיש אשר יכנו יעשרנו המלך עושר גדול וגו' אזל קטליה אמר לו מלוה אית לך גבאי והמקדש במלוה אינה מקודשת,אזל יהבה לעדריאל דכתיב (שמואל א יח, יט) ויהי בעת תת את מירב בת שאול לדוד וגו' א"ל אי בעית דאתן לך מיכל זיל אייתי לי מאה ערלות פלשתים אזל אייתי ליה א"ל מלוה ופרוטה אית לך גבאי,שאול סבר מלוה ופרוטה דעתיה אמלוה ודוד סבר מלוה ופרוטה דעתיה אפרוטה,ואיבעית אימא דכולי עלמא מלוה ופרוטה דעתיה אפרוטה שאול סבר לא חזו ולא מידי ודוד סבר חזו לכלבי ושונרי,ור' יוסי האי תנה את אשתי את מיכל מאי דריש ביה ר' יוסי לטעמיה דתניא רבי יוסי היה דורש מקראות מעורבין,כתיב (שמואל ב כא, ח) ויקח המלך את שני בני רצפה בת איה אשר ילדה לשאול את אדמוני ואת מפיבושת ואת חמשת בני מיכל אשר ילדה לעדריאל המחולתי וגו' וכי לעדריאל נתנה והלא לפלטי בן ליש נתנה דכתיב (שמואל א כה, מד) ושאול נתן את מיכל בתו אשת דוד לפלטי בן ליש וגו',אלא מקיש קידושי מירב לעדריאל לקידושי מיכל לפלטי מה קידושי מיכל לפלטי בעבירה אף קידושי מירב לעדריאל בעבירה,ור' יהושע בן קרחה נמי הכתיב את חמשת בני מיכל בת שאול אמר לך רבי יהושע וכי מיכל ילדה והלא מירב ילדה מירב ילדה ומיכל גידלה לפיכך נקראו על שמה ללמדך שכל המגדל יתום בתוך ביתו מעלה עליו הכתוב כאילו ילדו:,(חנינא קרא יוחנן ואשתו אלעזר וגאולה ושמואל בלימודי סימן): רבי חנינא אומר מהכא (רות ד, יז) ותקראנה לו השכנות שם לאמר יולד בן לנעמי וכי נעמי ילדה והלא רות ילדה אלא רות ילדה ונעמי גידלה לפיכך נקרא על שמה,רבי יוחנן אמר מהכא (דברי הימים א ד, יח) ואשתו היהודית ילדה את ירד אביגדור וגו' אלה בני בתיה בת פרעה אשר לקח (לו) מרד מרד זה כלב ולמה נקרא שמו מרד שמרד בעצת מרגלים וכי בתיה ילדה והלא יוכבד ילדה אלא יוכבד ילדה ובתיה גידלה לפיכך נקרא על שמה,רבי אלעזר אמר מהכא (תהלים עז, טז) גאלת בזרוע עמך בני יעקב ויוסף סלה וכי יוסף ילד והלא יעקב ילד אלא יעקב ילד ויוסף כילכל לפיכך נקראו על שמו,אמר רבי שמואל בר נחמני א"ר יונתן כל המלמד בן חבירו תורה מעלה עליו הכתוב כאילו ילדו שנאמר (במדבר ג, א) ואלה תולדות אהרן ומשה וכתיב ואלה שמות בני אהרן לומר לך אהרן ילד ומשה לימד לפיכך נקראו על שמו,(ישעיהו כט, כב) לכן כה אמר ה' אל בית יעקב אשר פדה את אברהם וכי היכן מצינו ביעקב שפדאו לאברהם אמר רב יהודה שפדאו מצער גידול בנים והיינו דכתיב (ישעיהו כט, כב) לא עתה יבוש יעקב וגו' לא עתה יבוש יעקב מאביו ולא עתה פניו יחוורו מאבי אביו,כתיב פלטי וכתיב פלטיאל אמר ר' יוחנן פלטי שמו ולמה נקרא שמו פלטיאל שפלטו אל מן העבירה מה עשה נעץ חרב בינו לבינה אמר כל העוסק בדבר זה ידקר בחרב זה,והכתיב (שמואל ב ג, טז) וילך אתה אישה שנעשה לה כאישה והכתיב (שמואל ב ג, טז) הלך ובכה על המצוה דאזיל מיניה עד בחורים שנעשו שניהם כבחורים שלא טעמו טעם ביאה,אמר רבי יוחנן תוקפו של יוסף ענוותנותו של בועז תוקפו של בועז ענוותנותו של פלטי בן ליש תוקפו של יוסף ענוותנותו של בועז דכתיב (רות ג, ח) ויהי בחצי הלילה ויחרד האיש וילפת מאי וילפת אמר רב שנעשה בשרו כראשי לפתות | 19b. Shimon ben Shataḥ b turned to his right. /b The judges b forced their faces to the ground /b out of fear and said nothing. b He turned to his left, and they forced their faces to the ground /b and said nothing. b Shimon ben Shataḥ said to them: You are masters of thoughts, /b enjoying your private thoughts, and not speaking. b May the Master of thoughts, /b God, b come and punish you. Immediately, /b the angel b Gabriel came and struck /b those judges b to the ground, and they died. At that moment, /b when they saw that the Sanhedrin does not have power to force the king to heed its instructions, the Sages b said: A king does not judge /b others b and /b others b do not judge him, /b and b he does not testify and /b others b do not testify concerning him, /b due to the danger of the matter.,The mishna teaches that the king b does not perform i ḥalitza /i /b with his brother’s widow b and /b his brother b does not perform i ḥalitza /i /b with his wife, and Rabbi Yehuda says that he may do so if he wishes. The Gemara challenges Rabbi Yehuda’s opinion: b Is that so? But doesn’t Rav Ashi say: Even according to the one who says /b that with regard to b a i Nasi /i who relinquished /b the b honor /b due b him, his honor is relinquished, /b nevertheless, with regard to b a king who relinquished /b the b honor /b due b him, his honor is not relinquished, as it is stated: “You shall set a king over you” /b (Deuteronomy 17:15), meaning b that his fear should be upon you. /b The preservation of a king’s honor is mandated by the Torah. How could Rabbi Yehuda allow him to waive it? The Gemara answers: b A mitzva is different; /b a king is not disgraced if he relinquishes his honor to perform a mitzva.,The mishna teaches: b And no one may marry /b the king’s widow, and Rabbi Yehuda says that a king may marry another king’s widow, as proven by King David, who was promised with regard to King Saul after his death: “And I have given you the house of your master and the wives of your master” (II Samuel 12:8). b It is taught /b in a i baraita /i : The Sages b said to Rabbi Yehuda: /b The meaning of the verse is not that David married Saul’s widows, but that he married b women appropriate for him from the house of the king. And who are they? Merab and Michal, /b the daughters of Saul.,The Gemara relates a discussion about David’s marriage to Merab and Michal from a i baraita /i ( i Tosefta /i , i Sota /i 11:9): b Rabbi Yosei’s students asked him: How did David marry two sisters while they were /b both b alive? /b Rabbi Yosei b said to them: He married Michal /b only b after the death of Merab, /b which is permitted. b Rabbi Yehoshua ben Korḥa says /b a different explanation: b His betrothal to Merab was in error /b and therefore void from the outset, and so Michal was permitted to him. This is b as it is stated /b in the words of King David to Saul’s son Ish-bosheth: b “Deliver me my wife Michal, whom I betrothed to me for one hundred foreskins of the Philistines” /b (II Samuel 3:14).,The Gemara asks: b What /b is b the /b biblical b derivation /b here? How does Rabbi Yehoshua ben Korḥa learn from this verse that King David’s betrothal to Merab was in error? b Rav Pappa says: /b In the verse, David indicates: b Michal /b is b my wife but Merab /b is b not my wife. /b ,The Gemara asks: b What /b caused the betrothal between David and Merab to be b a mistaken betrothal? /b The Gemara responds: b As it is written /b about Israel’s war against the Philistines and Goliath: b “And it shall be that the man who kills him, the king will enrich him with great riches /b and will give him his daughter, and make his father’s house free in Israel” (I Samuel 17:25). David b went /b and b killed /b Goliath. King Saul b said to him: You have a loan /b in b my /b possession, as I owe you the great wealth that I promised, though David had not given him an actual monetary loan. b And /b the i halakha /i is that with regard to b one who betroths /b a woman b by /b forgiving b a loan, she is not betrothed, /b and therefore David’s betrothal of Merab did not take effect.,Saul b went /b and b gave /b Merab b to Adriel, as it is written: “But it came to pass at the time when Merab, Saul’s daughter, should have been given to David, /b that she was given to Adriel the Meholathite as a wife” (I Samuel 18:19). Saul b said to /b David: b If you want me to give you Michal, go bring me one hundred foreskins of the Philistines /b (see I Samuel 18:25–27). David b went /b and b brought /b Saul two hundred foreskins. Saul b said to him: /b Even though you brought the foreskins, the betrothal is not valid, as b you, /b David, b have a loan and /b one b i peruta /i /b in b my /b possession, i.e., the wealth Saul owed him for slaying Goliath as well as the item of lesser monetary value, the foreskins of the Philistines.,Saul and David had a halakhic dispute on this point: b Saul reasoned /b that in the case of one who betroths a woman b by /b forgiving b a loan and /b giving her one b i peruta /i , his mind /b is focused b on the loan /b and not on the additional i peruta /i , and therefore the betrothal is not valid. b And David reasoned /b that in the case of one who betroths a woman b by /b forgiving b a loan and /b giving her one b i peruta /i , his mind /b is focused b on the i peruta /i /b and therefore the betrothal is valid., b And if you wish, say /b instead: b Everyone /b reasons that in the case of one who betroths a woman b by /b forgiving b a loan and /b giving her one b i peruta /i , his mind /b is focused b on the i peruta /i . Saul reasoned /b that foreskins of Philistines b are not fit for any /b purpose and as such are worth not even one i peruta /i , and that consequently the betrothal did not take effect. b And David reasoned /b that b they are fit for dogs and cats /b as food and as such are worth at least one i peruta /i , and therefore the betrothal takes effect.,The Gemara asks: b And /b according to b Rabbi Yosei, /b who explains that David married Michal after the death of Merab, with regard to b this /b verse: b “Deliver me my wife Michal” /b (II Samuel 3:14), b what /b does he b derive from it? /b The Gemara answers: b Rabbi Yosei /b conforms b to his /b standard line of b reasoning, as it is taught /b in a i baraita /i ( i Tosefta /i , i Sota /i 11:8): b Rabbi Yosei would derive /b meaning from b mixed verses /b that seem contradictory.,The i Tosefta /i continues. b It is written: “But the king took the two sons of Rizpah, daughter of Aiah, whom she bore unto Saul, Armoni and Mephibosheth, and the five sons of Michal, /b daughter of Saul, b whom she bore to Adriel, /b son of Barzillai b the Meholathite” /b (II Samuel 21:8). b But did /b Saul b give /b Michal b to Adriel? But didn’t he give her to Palti, son of Laish, as it is written: “Now Saul had given Michal his daughter, David’s wife, to Palti, son of Laish” /b (I Samuel 25:44)?,The i Tosefta /i continues: The first verse does not mean, then, that Michal married Adriel. b Rather, /b the verse b compares Merab’s betrothal to Adriel to Michal’s betrothal to Palti: Just as Michal’s betrothal to Palti /b was effected b in transgression, /b according to all opinions, since she was already married to David, b so, too, Merab’s betrothal to Adriel /b was effected b in transgression, /b since according to i halakha /i she was betrothed to David.,The Gemara asks: b And /b according to b Rabbi Yehoshua ben Korḥa as well, isn’t it written: “And the five sons of Michal, daughter of Saul, /b whom she bore to Adriel” (II Samuel 21:8). b Rabbi Yehoshua /b ben Korḥa could have b said to you /b to understand it this way: b And did Michal give birth /b to these children? b But didn’t Merab give birth /b to them for Adriel? Rather, b Merab gave birth /b to them and died, b and Michal raised /b them in her house. b Therefore, /b the children b were called by her name, to teach you that /b with regard to b anyone who raises an orphan in his house, the verse ascribes him /b credit b as if he gave birth to him. /b ,The Gemara presents b a mnemonic /b for the following discussion: b Ḥanina called; Yoḥa and his wife; Elazar and redemption; and Shmuel in my studies. Rabbi Ḥanina says: /b Proof for the aforementioned statement can be derived b from here: “And the neighbors gave him a name, saying: There is a son born to Naomi” /b (Ruth 4:17). b And did Naomi give birth /b to the son? b But didn’t Ruth give birth /b to him? b Rather, Ruth gave birth and Naomi raised /b him. b Therefore, he was called by her name: /b “A son born to Naomi.”, b Rabbi Yoḥa says: /b Proof for the aforementioned statement can be derived b from here: “And his wife Hajehudijah gave birth to Jered the father of Gedor, /b and Heber the father of Soco, and Jekuthiel the father of Zanoah, b and these are the sons of Bithiah, daughter of Pharaoh, whom Mered took” /b (I Chronicles 4:18). b Mered is Caleb, and why was his name called Mered? Because he rebelled [ i marad /i ] against the counsel of the spies. /b And according to the midrash, Jered, Heber, and Jekuthiel all refer to Moses our teacher. b And did Bithiah give birth /b to Moses? b But didn’t Jochebed give birth /b to him? b Rather, Jochebed gave birth /b to him b and Bithiah raised /b him. b Therefore, he was called by her name /b as though she had given birth to him., b Rabbi Elazar says: /b Proof for the aforementioned statement can be derived b from here: “You have with Your arm redeemed your people, the children of Jacob and Joseph, Selah” /b (Psalms 77:16). b And did Joseph sire /b all of the children of Israel? b But didn’t Jacob sire them? Rather, Jacob sired /b them b and Joseph sustained /b them ficially. b Therefore, they were called by his name; /b all of Israel were called the children of Joseph., b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: Anyone who teaches another /b person’s b son Torah, the verse ascribes him /b credit b as if he sired him, as it is stated: “Now these are the generations of Aaron and Moses” /b (Numbers 3:1), b and it is written /b immediately afterward: b “And these are the names of the sons of Aaron: /b Nadav the firstborn and Avihu, Eleazar, and Ithamar” (Numbers 3:2), but it does not mention the names of Moses’ children. This serves b to say to you /b that b Aaron sired /b his children, b but Moses taught /b them Torah. b Therefore, /b the children b were /b also b called by his name. /b ,The Gemara cites another derivation connected to child-rearing: b “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham; /b Jacob shall not now be ashamed, neither shall his face now wax pale” (Isaiah 29:22). b But where have we found /b any indication b about Jacob that he redeemed Abraham? Rav Yehuda says: /b It means b that he redeemed him from the suffering of raising children, /b in that Abraham did not have twelve tribes and the resultant hardships involved in raising them, as Jacob did, as Jacob assumed the burden of raising the tribes of Israel. b And this is as it is written: “Jacob shall not now be ashamed, /b neither shall his face now wax pale,” meaning: b “Jacob shall not now be ashamed” before his father, /b and b “neither shall his face now wax pale” before his father’s father, /b since he took upon himself the role that they bore as well.,The Gemara cites a tradition with regard to Palti, son of Laish: b It is written /b in one place b “Palti” /b (I Samuel 25:44), b and it is written /b in another place b “Paltiel” /b (II Samuel 3:15). b Rabbi Yoḥa says: Palti /b was b his /b real b name, and why was his name called Paltiel? /b To teach b that God [ i El /i ] saved [ i pelato /i ] him from the sin, /b by giving him the insight that he may not touch Michal, understanding that she was still David’s wife and therefore forbidden to him. b What did he do? He embedded a sword /b in the bed b between him and her, /b and b said: Anyone who engages in this matter, /b i.e., sexual intercourse, b should be stabbed by this sword. /b ,The Gemara challenges this: b But isn’t it written: “And her husband went with her, /b weeping as he went, and followed her to Bahurim” (II Samuel 3:16), referring to Palti as Michal’s husband? The Gemara responds: This means b that he became like a husband for her /b through his affection and concern for her. The Gemara counters: b But isn’t it written /b in that very verse: b “weeping as he went”? /b If from the outset he thought that she was David’s wife, why was he crying? The Gemara responds: He was weeping b about the mitzva that left him, /b as from now on, he would receive no reward for restraining his desire. The end of the verse says that they went b “to Bahurim,” /b meaning b that they both became like young men [ i baḥurim /i ] /b in b that they did not taste sexual intercourse /b at all., b Rabbi Yoḥa says: Joseph’s power /b is the b humility of Boaz, /b as Joseph is praised for showing strength with regard to an accomplishment that was insignificant for Boaz (see Genesis, chapter 39). Likewise, b Boaz’s power /b is the b humility of Palti, son of Laish, /b as Palti’s capacity for restraint was greater still. b Joseph’s power /b is the b humility of Boaz, as it is written /b about Boaz: b “And it came to pass at midnight that the man was startled and turned himself, /b and behold, a woman lay at his feet” (Ruth 3:8). b What /b is the meaning of b “and turned himself [ i vayyilafet /i ]”? Rav says: /b The meaning is b that his flesh became like the heads of turnips [ i lefatot /i ], /b his sexual organ hardening out of arousal, but even though Ruth was not married he refrained from engaging in intercourse with her; while Joseph had to exert more effort, despite the fact that Potiphar’s wife was married. |
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| 34. Origen, Homilies On Leviticus, 8.3, 12.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 178, 179 |
| 35. Origen, Homilies On Luke, 14.3-4, 14.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 179 |
| 36. Prudentius, Cathemerina., 11.73-11.76 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mary, virgin birth Found in books: O, Daly (2012) 112 |
| 37. Ambrose, The Prayer of Job And David, 1.7.22 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 143 |
| 38. Augustine, Enarrationes In Psalmos, 84.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 69 |
| 39. Augustine, De Nuptiis Et Concupiscentia, 1.24.27, 2.5.15, 2.13.26, 2.21.36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •virgin birth of jesus •virgin birth Found in books: Beatrice (2013) 69; Marmodoro and Prince (2015) 248 |
| 40. Augustine, Against Julian, 1.3.10, 6.7.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 69, 143 |
| 41. Ephrem, Sermons, 1.178 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 87 |
| 42. Augustine, Contra Duas Epistolas Pelagianorum, 4.11.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 143 |
43. Augustine, The City of God, 13.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 69 | 13.14. For God, the author of natures, not of vices, created man upright; but man, being of his own will corrupted, and justly condemned, begot corrupted and condemned children. For we all were in that one man, since we all were that one man, who fell into sin by the woman who was made from him before the sin. For not yet was the particular form created and distributed to us, in which we as individuals were to live, but already the seminal nature was there from which we were to be propagated; and this being vitiated by sin, and bound by the chain of death, and justly condemned, man could not be born of man in any other state. And thus, from the bad use of free will, there originated the whole train of evil, which, with its concatenation of miseries, convoys the human race from its depraved origin, as from a corrupt root, on to the destruction of the second death, which has no end, those only being excepted who are freed by the grace of God. |
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| 44. Augustine, Sermons, 246.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 69 |
| 45. Ambrose, Apologia Prophetae David, 11.56-11.57 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 142, 143 |
| 46. Ambrose, Hymns, 5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •mary, virgin birth Found in books: O, Daly (2012) 330 |
| 47. Ephrem, Prose Refutations, 5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 68 |
| 48. Augustine, In Evangelium Joannis Tractatus Cxxiv, 10.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 69 |
| 49. Ephrem, Hymns Against The Heresies, 8.3, 56.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 68, 87 |
| 50. Ephrem, Commentary On Genesis, 27.1-27.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 52 |
| 51. Ephrem, Commentary On The Diatessaron, 2.1, 3.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 52, 68 |
| 52. Ephrem, Hymns On Virginity, 3.13 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 186 |
| 53. John Chrysostom, Homilies On Matthew, 4.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •betrothal, argument for the virgin birth •virgin birth Found in books: Monnickendam (2020) 64 |
| 54. Didymus, On The Trinity, 2.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 175 |
| 55. Ephrem, Hymns On Nativity, 2.12-2.13, 2.15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth •betrothal, argument for the virgin birth Found in books: Monnickendam (2020) 53, 68 |
| 56. Didymus, Commentarium In Job, 10.15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 176 |
| 57. Ephrem, Hymns On The Crucifixion , 1.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 68 |
| 58. Anon., Ascension of Isaiah, 10.16-10.31, 11.1-11.11 Tagged with subjects: •virgin birth Found in books: Lieu (2015) 370 |
| 59. Anon., Challah, 33 Tagged with subjects: •theology, christian, virgin birth Found in books: Bar Asher Siegal (2018) 135 |
| 60. Solomon of Bostra, Book of The Bee, 5.3 Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 56 |
| 61. Cyril of Jerusalem, Mystagogicae Catecheses, 6.26, 11.1, 12.20, 12.26, 17.3, 18.21 Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 56 |
| 62. Nemesius, On The Nature of Man, 2 Tagged with subjects: •virgin birth Found in books: Marmodoro and Prince (2015) 248 |
| 64. Didymus The Blind, Man., 8 Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 175 |
| 65. Anselm of Canterbury, De Unione, 13 Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 175 |
| 66. Origen, Ad Ps., None Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 143 |
| 67. Anselm of Canterbury, In Ps., 50.7 Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 176 |
| 68. Anonymous Quartodeciman, In S. Pascha, 57, 44 Tagged with subjects: •nan Found in books: Beatrice (2013) 174 |
| 69. Augustine, Op. Imp., 2.42, 2.123, 4.104 Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 69 |
| 70. Anon., Pesikta Rabbati, 5 Tagged with subjects: •theology, christian, virgin birth Found in books: Bar Asher Siegal (2018) 30 |
| 71. Anon., Pesiqta De Rav Kahana, 20.5 Tagged with subjects: •theology, christian, virgin birth Found in books: Bar Asher Siegal (2018) 136 |
| 72. Ps. Matthew, Sanctam Christi Generationem, 4 Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 87 |
| 74. Eusebius, Greek Questions, 1.4 Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 87 |
| 75. Proclus, De Decem Dubitationibus Circa Providentiam, 16 Tagged with subjects: •virgin birth Found in books: Marmodoro and Prince (2015) 248 |
| 76. Melito of Sardis, On Pascha, 68 Tagged with subjects: •virgin birth of jesus Found in books: Beatrice (2013) 174 |
| 77. Anon., Catenae, §1543 Tagged with subjects: •virgin birth Found in books: Monnickendam (2020) 56 |
