Dictiona

NcwTcstamcnt

Editors:
Craig A. Evans
Stanley E. Porter

Project Manager:

Ginny Evans

N
wp
InterVarsity Press
Downers Grove, Illinois
Leicester, England
 Demonologr

chiefl1' around the chronologl of the biblical might have been wider in scope.
accounts as found in Genesis. Because De- See also JoSEPHUS; RrwRIl-rEN BIRLE IN
metrius's work is similar in content to books PSELTDEPIGRAPHA AND Qutr,ln+N; WRTTING AND
such as *Jubilees, the rabbinic Seder'Olam Rnb' LITERATTIRE:JEWISH.
bah and tlae +Gtnesis Apocryplnn from Cave 4 at BIBUocRAPHY. H. \,V Attridge, "Historiogra-
*Qumran, B. Z. Wacholder (1964, 56) has sug- phy," in Jafish Wihngs in thc Second' Timple
gested that these writings fall into three differ- Period : Apocryp hn, Psatdepigrapha, Qumran Sedar'
ent schools of interpretation of biblical history, ian Writings, Philo, Josephug ed. M. E. Stone
with Demetrius on the most developed end and (CRINT 2.2; Assen: Van Gorcum; Philadelphia:
the rabbinic Seder 'Olann Rabbah on the rnost Fortress, 1984) 161-62; E. J. Bickerman, "The
conservative, with the sectarian Jubilees and Jewish Historian Demetrios," in Christianity,
Gnusis Apocryphon closer in approach to De- .ludaism and Other C'reco-Roman Czlts, ed.J. Neus-
metrius and other writings such as [pseudo]- ner (SJI-A 12.3; Leiden: E.J. Brill, 1975) 72-84;J.
Eupolemus and Artapanus. In fragment 2, Freudenthal Alzxandn Polyhistor und d,ie aon ihm
Denetrius precisely calculates the dates of the erhaltenen Reste jildischa und samaritanischtr
various figures in Genesis starting with Jacob Gahichtsunhz (Hellenistische Studien 1, 2; Bre-
and ending with Moses. Fragment 3 picks up slau: von Grass, Barth & Comp., 1874-75) 35-82,
the story with Moses' murder of the Eglptian 205-?,219-23;J. Hanson, "Demetrius the Chro-
overseer and ends with a discussion of the ge- nographer," in Thz Old Tistnmcnt Psrud.epigrapha,
nealogy of Zipporah, explaining the difficulty ed.J. H. Charlesworth (2 vols.; Garden City, NY:
of Moses' and Zipporah's marriage' (Ex 2:16 Doubleday, 1983, 1985) 2:843-54', B. Z. Wach-
IXX), since they seem to come at mutually ex- older, Eupolnnw: A Stud2 of Jud,eo-Grezk Literature
clusive points in the lineage from Abraham. (Cincinrrati: Hebrew Union College Press, 1974)
Fragment 4 is a conflation of unknown ratio of 98-104, 28G82; idem, "How Long Did Abram
both the OT and Demetrius's chronographic Stayin Egypt? A Study in Hellenistic, Qumran
work, dealing with the short story in Exodus and Rabbinic Chronography," HUCA 35 (1964)
15:22-27 of the bitter fountain turned sweet af- 43-56. B. \,V R Pearson
ter the appropriate wood is thrown in, and the
oasis at Elim. Fragment 5 explains the posses- DEMONOLOGY
sion by the Israelites of weapons (Ex 17:8-13), Demonology is the study of the influence of su-
when they supposedly only went out to pray for pernatural entities, usually malevolent and invis-
three days, and suggests that the arms were sal- ible, upon human life and society. Epigraphic,
vaged from the drowned Eglptians. Fragment papyrological and literary sources for the study
6, taken from Clement of Alexandria, is a brief of demonology are widespread. Since amulets
chronology of the time from the fall of the and *magical texts have been undewalued as a
nofthern kingdom oflsrael until the accession source of comparative material, they will be
of Ptolemy fV. There is apparendy some cor- highlighted here, along wi*r the material from
ruption in this last fragment, leading to chro- Qumran.
nological problems, for which various emenda- 1. Semitic Terms for Demons
tions have been suggested. 2. Greek Terms for Demons
Demetrius is obviously concerned to deal 3. Demonic Attacks and Diseases
with lacunae and contradictions found in the 4. Therapy
biblical writings, especially with regard to chro- 5. Conclusion
nology, but also, apparently, with regard to
other thorny details, such as the possession of l. Semitic Terms for Demons.
weapons by the Israelites when they had merely I.L OU Testammt antl Ancient Near fustern
gone out to pray. So little of Demetrius's work T&Is. The distinctive terms for "evil spirits,"
survives that it is difficult to determine its exact |Ed.im. ("demons"; Deut 32:17; Ps 106:37) and
nature-it is entirely possible that the chrono- lt'rim.("lniry demons," "satyrs"; trr* 17:7:2 Chron
graphic sections that make up the bulk of the I I : l5; Is 13:21; 34:14\, occur in the plural only.
surviving Demetrius were only a small part of General references to natural phenomena as
the whole, v"hich his title (if we are to tnrst demons and to theriomorphic demons (Lilith,
Clement), On tfu Kings of Jufua, would suggest Azazel etc.; cf. Kuemmerlin-Mclean, 139), al-

269
Demonologt

though important, are rare in the OT and do 13; cf. Lev 16). In the same class belongs the
not seem to have influenced later concepts. so-called Plea for Deliverance (llQ5 l9:1-18), a
More important is the classical reference in non-Masoretic psalm whose lines 15-16 read,
I Samuel 16:14-23; 18:10 to an "evil spirit" "Let not Satan mle over me, rtor an unclean
ftAaft-ra'ah) said to come from God (Yahweh./ spiit [rw 17 tm' h] ; neither let pain ftnk' w bl nor the
Elohim) that both "startles" (b't) Saul and either evil / inclination [ls,r r'] take possession of mv
"rushes to" or actually "enters into" him (qLh . . . bones" (trans. J. A. Sanders, in Charlesworth,
el), causing him to "rave in a prophetic trance" 195). The "unclean spirit'' is the exact equivalent
(Hitpael of nb' ). This spirit would "depart" (srft) of the Gospels' 1m,zuma akatharton, and the con-
whenever young David played his harp. The cept of the possession within the bones is mir-
notion, despite the pejorative "evil" spirit, is rored in the later amulets (see 3.1 below).
akin to the Greek concept of mthousiasmos, the lVlore specifically, the text known as "David's
divine prophetic indwelling of a spirit. This Compositions" (11Q5 27 2-71) mentions in an
early concept ofDavid as exorcist recurs in the inventory four "songs for the stricken" (lines 9-
DSS. l0) whose very texts seem to have been pre-
1.2. Dead Sea Sc,rolls and Intcrtcstannental Pe- served in fragmentary condition in I l QApPsa -
riod. The DSS notion of a conflict of "Sons of llQll ('A Liturgy for Healing the Stricken").
Light" versus "Sons of Darkness" is widely This document preserves four incantatory
known. More importantly, the aGenais AQotry- "psalms" addressed specifically to the exorcism
phnn (1Q20) is remarkable for its retention of of demons: Psalm I (frags. A-B-C) rnentions an
the notion of an "evil spirit" sent by God to pro- "adjuration" (ibw' h, frag. A,2; msbll'), frag. A 6);
tect Abraham's wife from Pharaoh. In Gmsis "the demons" (h$dm, frag. A, 9); Psalm II (cols.
Apoayphan 20:l&30 God sends a "pestilential l.l-4.3) contains a Solomonic acUuration of
spirtt" (nall mkdi;), or "evil spirit" (naft b'i'), that "spirits and demons" (1:2-3), "Beiial" (l:5), an
"aflicts" (ftri') Pharaoh, his household and all "adjuring of all angels" (2:5), including Raphael
the magicians sent to heal him (cf. too 4Q2B^ (4:3); Psalm III (cols. 4.4-5.3) preserves an "in-
Levi). cantation in the name of YII\!'H" (4.4), appar-
Equally important is the famous exorcistic ently against Belial and Satan; and Psalm W
passage in the fragments of Tobit from the DSS, (5:&14) contains the text of Ps. 91, famous in
already known frorn the LXX. There Michael later antiquity as an amuletic pmyer. In a word,
describes how the innards of a fish smoked be- these texts are all early amuletic compositions,
fore one possessed by a demon or spirit will ex- perhaps even pre-Qumranic (see Sanders, 216,
orcize it (4Q196 frag. 13 = Tob 6:7-8; frag. 14 i : with refs.). In this respect they belong in the
Tob 6:1415, l&18). same class as 4Q560, an actual amulet against
More traditional biblical nomenclature is evil spirits that cause fever, chills and other af-
found in the exorcistic poems in the Songs of flictions: (1) an "evil visitant" (pqr b'y,1:2); (2) a
the Sage, where, for example, the Master pro- "demon" (.ibdl); and perhaps (3) a male and fe-
claims God's majesty in order "to frighten and male "wasting demon" (?) or "poison" (hlhly',
terrify all the spirits of the bastards, the demons, 1:3); (4) a "shrine-spirit" (prk); and (5) a
Lilith, the howlers (?) and [the yelpers]" (4Q510 "breacher" demon (reading unsure). All but the
5; trans. Vermes, DSSA 420). More specific de- first are conjectural. The genre of the text
monology occurs in
the Damasa.c Doanrnnfi, clearly belongs to that of the later amulets, dis-
which speaks of potential members "ruled" (ms l) cussed below. Particularly important, too, is the
by the "spirits of Belial" (ruftwt blj l) who preach notion of the spirit entering the flesh of the pos-
apostasy (CD 23:2-3 A). Belial is the principal sessed (''l bibr' , 1:3).
"satanic" figure throughout the DSS (lQH; In the intertestamental periocl, the "pseucle-
4Q286 = 6:14-
Berakhota, frag. 7, etc.; cf. 2 Cor pigraphic" fame of Solomon and of Raphael the
7:1). Another, a kind of counterpart to archangel as exorcists are parlicularly notewor-
*Melchizedeh is the satanic Melkiresha' (: "My thy. Raphael's role has been alluded to ?1bove
king is wickedness," 4Q280 : 4O-Benedictionsf, (cf. 1iQl1; Tob), and Solomon's fame as an ex-
4Q545 frag. 2 = Test Amram). Azazel, as a de- orcist of clemons is most famor,rsly ktrown from
monic figure, occurs in connection with the the Tutament of Solotnon (of r:ncertain date) and
scapegoat itual (Tirmple Scroll, llQTemple 26:3- from numerous Greek amulets of a Jewish sort

270
 Demonologi

{Kotansky 1995;Jordan and Kotansky 1997).

monic possession than to anything else (see the
1.3. Palcstinian Jaaish Amulets. The corpus of insights of Bolt).
amulets published by Naveh and Shaked (cited
here by amulet #) provides an important source 3. Demonic Attacks and Diseases.
for contemporary beliefs. Even though most 3.1. Semitic Eaitlerce. In the Jewish Aramaic
rexts postdate the NT period, they are to be amulets, the demonic affiiction itself is de-
classed with the earlier exorcistic "amulets" of scribed with a rich array of expressions. In A
the DSS. The following are the types of demons l:21-22, a demon is referred to as the "spirit of
named: the bones" (r'trh Srryh) that "walks within the
(l) "(evil) spiir" (nal7t'/h / rulThbyith: A l:20, tendons and bones of Quzma, son of Salmina."
2l; 2:9; 3:4; 4:15' 7 :6, U2l; 9: I ; I 2: l, 12, 32; 13:7, Similarly, a cache of silver amulets found in the
11; 14:[3]; l5:25; 18:1, 8; 19:3, 24,26; 21:4; 23:3; synagogue of Nirim includes one (A l1) that ex-
24:20 lruh r' h1; 25:5; 26:10, 14 27:12, 15, 19, 29; pels demons causing hplrgy'-clearly the exact
29:7); equivalent of Greek hephalargilt, "headache," a
(2) "demon,/demoness" (id/iydh: A 2:8; 7:6, term common in Greek magic.
A 2l :5 ; 24:20 ; 29 :7 ; cf . D e:ut 32:7 7 ;
12; 7b :3; 7 3:7 ; In A 26 we have an unusual "encounter" (see
Ps 106:37; Assyr. i?dz;JPAram |ed / iedA'D; below) of a demon that "rushes" upon its victim,
(3) "shadow demon" (glnyth: A 4:15; 7:6, 13l. taking the form of "either a male or female, a
7b:3; 1l:8; 13:8; 22:3; 24:2, 72 ["male or fe- Gentile or Israelite" and "any likeness by which
male"l,20); you appear to people." Here we may have an in-
(4) "harmer" (nz4h/rnzyq': A7:13 7b:2; I1:8; stance of a spirit of the dead invoked to harm
i3:5, 9; A 27:5-G ["evil"]; [noun from the verb the living.
nzq, "iryrtry," "harm"; cf. nizeq, "accident," The presence of the demon is felt to be the
"harm," "injrry," from zqq, "touch"; "junction"l); universal cause of the medical complaint, most
(5) "destroyer" (rnlyblh: A7:73;7b:2 lfrom hbl, often fever, an acute malady particularly life-
"to injure," "ruin," "destroy"]); threatening in antiquity. Female demons ($dth)
(6) "blast demon" (zyq': A 11:8 and bowls); and spirits (rul1th) arejudged responsible for the
(7) "pebble spiit" (lTunnr': magic bowls B 1:5; "fever-and-shivering" of Ya'itha on an amulet
1317,22, erc.); from Horvat Kanaf in Galilee (A 2); on a copper
(8) "vision" (hzw': A 20:3 [cf. Gk phnntasma, amulet from the same site (A 3) we find that a
"apparition"l); "bad, evil-causing demon" causes pain and fever
(9) "evil assailant" (s'y'byih': A27.5). to Rabbi Eleaza1 similarly, on another amulet
the "shadow spirit, whether male or female" is
2. Greek Terms for Demons. said to be the cause of Qaduma's "fever and
In the Greek paplri the demonic "entity" is shiver" (A 24:11-12); a "shadow spirit" and other
called a daimon (or daimonion); a "spirit" fever-causing demons need to be "shaken" from
(pneu.ma, lit. "wind,/breath") and can be quali- the 248 limbs of Aqemu, daughter of Em-Rab-
fied as "l>ad" (kakon), "impure/unc\ean" (aka' ban (A 4 [Aleppo]); an amulet from OxJrhyn-
tharton) or "foul" (Ffuulnn); a "shadow" (skia,iz. chus exorcizes "the spirit called fever-shivering"
a "shade" ofthe dead, SM L13). Literary sources from the 248 limbs of Marian, daughter of Es-
also use eidolan ("phantom,/ghost"; from eidos, ther (A 9); a bronze amulet from Horyat Kannah
"what is seen," "image"); phantasma ("appari- (biblical Cana?) removes sundry fevers from Si-
tion," "ghosi," Plutarch Dion 2; phantasmation in mon son of Kattia (A l9) by invoking divine and
Plutarch Dion 2.766b) for visual appearances angelic names, among which is a Yir-lmnw'l
(see, in general, Johnston; Kotansky 1995, 24& "who sits on the river rthence all evil spirits
47). Common to magical texts is the nekydaimin, emerge" (A l9:35-37).
"spirit-of-a-corpse" (viz. "ghost"), although this A handful of amulets were written, too, to
(with daimon) is commonly found in curses and protect mothers and their unborn children from
love-spells that adjure (exorkizo) subterranean malignant, abortifacient demons (A 12, A 24, A
spirits to work magic on the practitioner's behalf 23, A 30). One of these appears, as well, to have
(Kotanksy 1995, 250-51, 260). The concept of a been written for dystocia or amenorrhea (A
demonology of the dead may owe considerably 24:13-14).
more to the general anthropology of NT de- 3.2. Greeh Evidmee. A common term for the

271
DemonologY

demorricattackusesthelanguageof..encoun-exorcismandexpulsion(Kotanskyl99l).The
ter"
ter" (synantematapantenla) ur uLLurrlrrvv Tf3::::'::":'.:,f::::;'^'ff"il'r:t;*""fr:
(synantzmn/ap"'a;;'';:.'^'^':*'l::- (a deity, set of angels, powerful
and Kotansky 1996]) or "the iirri.,. ug.rr.y
li*yrk" [Jordan I l3:9' names' syllables' magc "symbols" lcharakaresl,
thing that comes" (ton n'no**on [SM (esp' orstringofvowels)tocuredisease'
22]). In magical amulets various
diseases
to "posse "hold" The most common verb for guarding against
fever) are said ":'-rr"*n*"1or
(ech^ein;SMll4:3)thevictim.demonicattackisdiaphllasso,.,toprotect
AswiththeSemiticevidence,diseasesareex.(r.o*),''aithoughanumberofspecialverbsare
for example, "check and annihilate"
plainedas demonic o*.L. The preponderance "rrrptoy"a, Slv{ I13:7-8)'
oth., (noi^rna*nkaikatarg?son' as invery
of fever complaints r.. o**.igr$ uny ep old formuia
and vr
4rru A standard and perhaps
medical complaints in thee papyrological
PaPvrurubrLor t',rt[*o:? :[TJ]l-t"1:;:
igraphic literarure. ;;i,X-^1ffi,
i""rhaiai and "driving oE' (apelaurcin) the
t'T;:"#*
Etidence-A number of mecha- t''tiry1rot"ntky'1991)' of "ex-
rot-' oi;;;" threats and rvitgit texts also ;mrloy the language
nisms, using vu.io,t' lexlorkisnos' "adju-
a demon' *:it-': (exlor-liza"^'::iure";
incantations, are employed to'eradicate
oztl'" (ex-"'utterly" * irr-
Theuseoftheadjuration(ib.)againstd€mons,isration,,),whoseoriginalsensewasthatof
amulets (A .-ptoying a "solemn
common in the Aramaic,/Hebrew 7"'' """*71to call up a spirit of the dead; how-
18:1; l9:10, 30, 34;26:1, i,-t+tZlt'+\'Aut the most verb has come to
;;,'; J;*" below,.is .u.r, it exorcistic contexts
the
,,exorcistic,,
important
,., .;;i.;; *rri.r, i. usually refer to the "oathing out" (cx-) of a demoh from
,,to shour,, or
g,r,
le95l)' This concept is
rendered,,toclriveawzy,,/,,toexpel,,/"toexor-up"rro"(h.-".-:,"toe*orcize"="toadjure[the
2:8 [comm.], ,il*i'zliiii.s;
ra,z; rs,r' lJ"""r ouc'[Konnskv
cize,,(A (Kotansky l'995) and is
24;20:3;22:4;25:5;27:l'2,15,16,
l8)' itto"iiylt*t'h i" otig'n and Aramaic of the
to demons are l.n..,"a"i" the Hebiew
Additional verbs addressed
(ltp' of frl1' Dead Sea Scrolls'
the following: "to be ""ti"gti'htta"
i'to t..*inut.l extinguish," A 7 [Turkey]); "to oe
moved away and
(tzw' wtg'r); "to be 5' Conclusion'
"*pttt"a" "to
of Ni dtmot'ology The verb means
chasedaway,,(rd'P,A22:4)byGod;..tomoleTh.,,,.ofg.rhasimportantimplicationsforthe
@'r) and ^to stuay
away from" (zw'), "tout"*ptifta"
;;;; ;, *.".ri"Ii ;,. up-roo/eradi-
rr orrr' 1;nq1
cate" ('qr' A 1l' A 17)'
l[*:":t:;::;Ji."j?#l:,]iiilJl;: NT (Twelftree'
is expresseo , )t^t"tt in. equivalent found in theGreenfield
More prophvlactic terminologv :;;?':::";";;;;;;;. un of 1980
verb "to heal" (cf 'swth';;healing".in A 4447' who seems
in the
form 1s"' (cf' A and Naveh 1983)' ,ed
21:3 ileftl; 22:3)' The i;p;; that ettitimanin Greek'
1:13)makesplausiblea'wotdplayot';"""t'IthasbeenobservedthatepitimaainGreekrs
;ot'o'' u *iourt of the exorcistic g? in
healer (both C'"'v io*l 'in,,ut'-if' -equivalent
.
r n,1.,{,^ ""^ :
pared with Aramatc trp)n'
* :ii
:
:#, m?ry v:"
t
;_,1.X ;p
ll:-ll "_^;. it'
;:1,*l
L Mark
-",1
*46 :T- ;:9,"i:: ;, .1F-:' ff.1f;
R:31-33 (par')' referring to him
8:31-33 (par.), as "sa-
"S

her," in A 22:3)' it we'suppose

-S:T"lt.?"il performing an exorcism: he
pu"u*t'-IJ*ut*
as t'g+'
MarK.r:r'r, 3:10' r''
J'rv' 15; ;;""; ht is ineffeit in pe-
to
i, ;.*p.tti',g by rebuke', (g,r) t'.e "satan"
ground such aes
b:29, etc. in a fragmentary sentence
,,sealing,,as a mode of protection seems also t... Titi, is inirrored Satan from" {g'zrr
"exorcize
f B:Oi, .i o i+ that
reacls'
to be a distinctly Semiiic p'h.no-"r,o.,_(,q, ,r* *n, line 9). It is also possibie that g'r pre-
early on r,,h;. activity of soto-ori.
associared
,,to guard,, (ntr) someone-fro* .1.-o.r, ,.*., " root
(viz g'; ct' g'h)g""'to roar' scream";
so also lies at the heart of
(A i9:7; 25:9;27:22;zs:3,0,8; 3l:7)
s:''li" *"]l1t(?)"Lelch;) th-.-at
for "sorcerer"/"magr-
employ. u I clarrical Greek
term
4.2. Greek Evidmre.Magical rexts 'sorcery" or "rnagic")'
.".Jet to ward ;ff de: fiu""' th" gozs
(cf' goeteia"
combination magician's repefto-ry^ in-
"r.i "ur ""a lur]guug. of pr.u.i- Part' of
,.purrJ.;; th-e itinerant
mons, includirg u Ch' 822;
uu.,i.rring, .ftti"J"*"litt g" (cf' sozftsinAeschylus
tion (protection, *^ro]"u ?fl-uo.uuuirry Ji the Greek verb goao"means "to groan' wail"; cf'
containment) and a more "Jctiu."

nna
Lta
 Destruction of Jerusalem

M. Meyer and P. Mirecki (RGRW 129; Leiden: E'

Johnston, tr 12). Greeh Magical Antn-
The idea that spirits may be exorcized from J. Brill, 1995) 243-77; idem,
lets: Thz Inscribed CoId, Siluer, Copper, and Bronze
the body of a person is Semitic. Greek spells
that preserve the notion have a thoroughly Lanullae. Pt. I: Publishzd T&ts of Known Proue-
them. This is borne out in nanre (Abhandlun gen der Nordrhein-Westfilis-
Jewish ring about
ihe vocabulary of the amulets, for the Aramaic chen Akademie der Wissenschaften' Sonder-
pieces often refer to spirits being driven "from reihe Papyrologica Coloniensia 17. 1 ; Opladen:
iit. Uoay" (mn pph) of the afflicted This ac- Westdeutscher Verlag, 1994); idem' "Incanta-
cords v"ith the Semitic disposition of seeing de- tions and Prayers for Salvation on Inscribed
mons as largely (unseen) spirits that enter the Magical Amules," in Magika Hiera: Anciznt Ctreek
body. Exorcism, Per se, is a Semitic concept Magic and Rckgion,ed.D. Obbink and C' A. Fara-
(Kotansky 1995)' one (Oxford: Oxford University Press, l99l)
See also BELIAL, BELIA& DEVIL, SATAN; BIB. 107-37; idem, "An Inscribed Copper Amulet
LIOMANCY; HOLY SPIRIT; MAGICAL PAPYRI. from 'Erryon," 'Niqot 20 (1991) 8l-87; idem, "Two
BIBI-IoGRAPHY. H. D. Betz, ed.,Thz Greeh Mag' In scribed J ewish-Aramaic Amulets fro m Syri a, "
icat Papyri in Tianslntion, IrcIuding tfu Dmtotic IEJ 41 (1991) 267-81; R. Kotansky,J' Naveh and
Spelk (2d ed.; Chicago: University of Chicago S. Shaked, "A Greek-Aramaic Silver Amulet from

Press, 1992); P. G' BoIt, 'Jesus, the Daimons, and Eglpt in the Ashmolean Museum," l* Mus4on
the Dead," \n Thz Unsem World': Rzfcctiorn on 105 (1992) 5-24; J. K Kuemmerlin-Mclean,
Angek, Dm'ons, and thz Heaurn\ Itzabn, ed' A' N' "Demons," ABD 2:138-40; J. Naveh, "Fragments
S. Lane (Grand Rapids, MI: Baker, 1996) 75-102; of an Aramaic Magical Bookfrom Qumran," IEJ
Charlesworth, The Dead Sea Scrolls: 48 (1998) 252-61; idem, "A Recently Discovered
J. G. Aramaic Amulet," in Ara-
Hebrew, Aramaic, and Greek Texts with English Palestinian Jewish
Tianslations 44:Pseudepigraphic and Non- means and. Arama,ic Litnary Tiadition, ed' M'
Masoretic Psalms and Prayers (l,ouisville, KY Sokoloff (Ramat Gan, Israel' 1983) 81-88; J'
WestminsterJohn Knox, 1998); R W Daniel and Naveh and S. Shaked, Amulzts and' Magb Bouk:
E Maltomini, eds. Supplmrcntum Magicum I-II Aramaic htrantation's from Latt Anti4uity $erusa-
(Abhandlungen der Nordrhein- Westfdlischen lem: Magnes; kiden: E'J. Brill, 1985);J' Naveh
Akademie der Wissenscha{ten. Sonderreihe and S. Shake d, Magic Spelk and Fonnuln'e: Ara'
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