Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

graph

All subjects (including unvalidated):
subject book bibliographic info
dei, ancillae Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 238
dei, antonius, m., mandrioli, passo Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 217, 219, 231, 232
dei, arcana Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 2, 94
dei, augustine of hippo, de civitate Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 138
dei, augustine, de civitate Hoenig (2018), Plato's Timaeus and the Latin Tradition, 225, 237
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 109, 116, 138, 152, 209
dei, augustine, de trinitate Hoenig (2018), Plato's Timaeus and the Latin Tradition, 233, 251, 252, 253
dei, azariah rossi, on rabbinic errors Feldman (2006), Judaism and Hellenism Reconsidered, 765
dei, capitolina concordia, virgo Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 237, 238
dei, ceii, pompeii, casa Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 88
dei, city of augustine of hippo, de civitate god Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 434, 437, 479
dei, ciuitas Nisula (2012), Augustine and the Functions of Concupiscence, 102, 163, 241, 243, 246, 247, 309
dei, civitas Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 121, 123
Athanassaki and Titchener (2022), Plutarch's Cities, 15, 282, 286, 287, 292
dei, concept of vision, as mode of knowing, imago Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467
dei, de iudicio, shenoute Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 178
dei, de laudibus Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 250
dei, de prouidentia Fielding (2017), Transformations of Ovid in Late Antiquity. 14, 67
dei, dioscuri, pompeii, and the casa Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 111
dei, dove of incarnation and vox Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 321, 322, 324, 325
dei, et libero arbitrio, hincmar of reims, de praedestinatione Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 162
dei, god, imitation of god, imitatio Segev (2017), Aristotle on Religion, 20, 91, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122
dei, homo Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 306
dei, imago Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 332, 467, 581
Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 2, 5, 7, 12, 14, 46, 47, 71, 78, 85, 100, 104, 105, 106, 107, 126, 131, 132, 133, 134, 160, 174, 175, 176, 177, 178, 183, 186, 191, 192, 209, 252, 271, 307, 318, 325, 330, 332, 338, 339, 340, 341, 347, 348, 356, 378, 499, 511, 513, 519, 526, 527, 528, 529, 530, 533, 534, 549, 553, 584, 594, 596, 597, 598, 599, 600, 619, 637, 638, 639, 649, 656, 657
Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 6, 28, 40, 45, 61, 74, 75, 79, 87, 88, 108, 110, 282
Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 91, 92, 93, 94
Nisula (2012), Augustine and the Functions of Concupiscence, 147, 149, 162, 204, 225, 229, 232, 294
dei, imitatio Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 44
Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 37, 43
Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 135, 150, 151, 152, 153, 185
Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 56, 57, 58, 60, 61, 62, 63, 64, 65, 66, 91, 115, 116, 119, 120, 121, 122, 123
dei, itinerarii, cult of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 666
dei, iustitia Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 370, 432, 448, 450, 452, 454, 457, 458, 459, 461, 462, 469, 470, 471, 476, 478, 496, 503, 552, 553, 589, 610, 611, 612
dei, knowledge of god’s glory, scientia gloriae Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 503, 593, 613, 614, 615
dei, lex Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 201
dei, lucilla, virgo Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 237
dei, magnalia Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 8
dei, mauri, cult of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 766
dei, maximilla, virgo ancilla Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 231, 232, 237
dei, monti, rome, church of trinità Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 47
dei, patrii, cult of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 607
dei, pax Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 308, 309, 312, 314, 315, 319, 324, 325, 345
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 211
dei, pax deorum, pax Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 17
dei, penates Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 55, 57
dei, penates, demeter and kore, sanctuary of Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 65, 75, 76, 77
dei, pizzicolli ciriaco d’ancona, ciriaco d’ancona Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 29, 49, 55, 59, 60
dei, pseudo-cyprianic treatises, de voluntate Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 145
dei, quattro stili, pompeii, casa Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 65, 66
dei, rossi, azariah Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 5
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 45
dei, servi Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 238
dei, shenoute, de iudicio Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 178
dei, shenoute, de iudicio death, fear of Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 177, 178, 179, 180, 181
dei, soldiers of god, milites Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 135, 142, 164, 253, 290, 296
dei, uerbum Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 106, 159, 161, 172, 206, 620
dei, visio Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 285
dei, woman, as imago Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 92, 93, 94
dei, woman, as similitudo Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 94, 95, 96
dei, xviii, transitus Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 87
dei/image, of god, imago Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 32, 41, 47, 50, 51, 52, 55, 59, 60, 61, 62, 69, 87, 89, 99, 101, 109, 150, 168, 253, 278, 279
deis, parentibus, sicca, le kef, city of roman north africa, deities, worshipped at dedications to Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103

List of validated texts:
19 validated results for "dei"
1. Hebrew Bible, Deuteronomy, 10.18, 15.12-15.15, 32.39 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • imitatio Dei • imitatio dei • visio dei

 Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 37, 43; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 285; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 151, 152; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 58, 91

sup>
10.18 עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה׃
15.12 כִּי־יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי אוֹ הָעִבְרִיָּה וַעֲבָדְךָ שֵׁשׁ שָׁנִים וּבַשָּׁנָה הַשְּׁבִיעִת תְּשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ׃ 15.13 וְכִי־תְשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ לֹא תְשַׁלְּחֶנּוּ רֵיקָם׃ 15.14 הַעֲנֵיק תַּעֲנִיק לוֹ מִצֹּאנְךָ וּמִגָּרְנְךָ וּמִיִּקְבֶךָ אֲשֶׁר בֵּרַכְךָ יְהוָה אֱלֹהֶיךָ תִּתֶּן־לוֹ׃ 15.15 וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיִּפְדְּךָ יְהוָה אֱלֹהֶיךָ עַל־כֵּן אָנֹכִי מְצַוְּךָ אֶת־הַדָּבָר הַזֶּה הַיּוֹם׃
32.39 רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃'' None		sup>
10.18 He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment.
15.12 If thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, he shall serve thee six years; and in the seventh year thou shalt let him go free from thee. 15.13 And when thou lettest him go free from thee, thou shalt not let him go empty; 15.14 thou shalt furnish him liberally out of thy flock, and out of thy threshing-floor, and out of thy winepress; of that wherewith the LORD thy God hath blessed thee thou shalt give unto him. 15.15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee; therefore I command thee this thing to-day.
32.39 See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.'' None
2. Hebrew Bible, Exodus, 12.36 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • imitatio Dei • imitatio dei

 Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 37; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 151

sup>
12.36 וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃'' None		sup>
12.36 And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians.'' None
3. Hebrew Bible, Genesis, 1.26-1.27, 1.31, 6.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Imago Dei • Philo Judeas, Quod Deus sit immutabilis • Philo, Quod Deus sit immutabilis • imago Dei • imago dei • imitatio Dei • vision, as mode of knowing, imago Dei, concept of • woman, as imago dei • woman, as similitudo dei

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 105, 176, 183; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 270; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 6, 28; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 61, 119; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 176, 177, 188, 190, 207; Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 94

sup>
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
1.31 וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃
6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃'' None		sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
1.31 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.'' None
4. Euripides, Bacchae, 39, 1121-1122 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Dionysos, Dionysos as deus ex machina • deus ex machina

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 339, 340; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 184

sup>
39 δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει,
1121 ἁμαρτίαισι παῖδα σὸν κατακτάνῃς.'1122 ' None		sup>
39 And all the female offspring of Thebes , as many as are women, I have driven maddened from the house, and they, mingled with the daughters of Kadmos, sit on roofless rocks beneath green pines. For this city must learn, even if it is unwilling,
1121 Pity me, mother, and do not kill me, your child, for my sins. But she, foaming at the mouth and twisting her eyes all about, not thinking as she ought, was possessed by Bacchus, and he did not persuade her.'1122 Pity me, mother, and do not kill me, your child, for my sins. But she, foaming at the mouth and twisting her eyes all about, not thinking as she ought, was possessed by Bacchus, and he did not persuade her. ' None
5. Sophocles, Philoctetes, 86-134 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • deus ex machina

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 529; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 93

sup>
86 I abhor acting on advice, son of Laertes , which causes pain in the hearing. It is not in my nature to achieve anything by means of evil cunning, nor was it, as I hear, in my father’s. 90 But I am ready to take the man by force and without treachery, since with the use of one foot only, he will not overcome so many of us in a struggle. And yet I was sent to assist you and am reluctant to be called traitor. Still I prefer, my king, 95 to fail when doing what is honorable than to be victorious in a dishonorable manner. Odysseu 96 Son of a father so noble, I, too, in my youth once had a slow tongue and an active hand. But now that I have come forth to the test, I see that the tongue, not action, is what masters everything among men. Neoptolemu 100 What, then, are your orders—apart from my lying? Odysseu'101 I command you to take Philoctetes by deceit. Neoptolemu 102 And why by deceit rather than by persuasion? Odysseu 103 He will never listen; and by force you cannot take him. Neoptolemu 104 Has he strength so terrific to make him bold? Odysseu 105 Yes, shafts inevitable, escorts of death. Neoptolemu 106 Then one does not dare even approach him? Odysseu 107 No, unless he takes the man by deceit, as I prescribe. Neoptolemu 108 Then you think it brings no shame to speak what is false? Odysseu 109 No, not if the falsehood yields deliverance. Neoptolemu 110 And with what expression on his face will anyone dare mouth those lies? Odysseu 111 When what you do promises gain, it is wrong to shrink back. Neoptolemu 112 And what gain is it for me that he should come to Troy ? Odysseu 113 His arrows alone will capture Troy . Neoptolemu 114 Then I am not to be the conqueror, as you said? Odysseu 115 Neither will you be without them, nor they without you. Neoptolemu 116 It would seem, then, that we must track them down, if things stand as you say. Odysseu 117 Know that by doing this task, you win two rewards. Neoptolemu 118 What are they? If I knew, I would not refuse the deed. Odysseu 119 You will be celebrated in the same breath as clever and as noble. Neoptolemu 120 So be it! I will do it, and cast off all shame. Odysseu 121 Do you remember, then, the story that I recommended? Neoptolemu 122 Be sure of it, since once and for all I have consented. Odysseu 123 You stay here, then, to wait for him. Meanwhile I will go away, so as not to be observed here with you, 125 and I will send our lookout back to your ship. And, if in my view you seem to linger at all beyond the due time, I will send that same man back again, after disguising him as the captain of a merchant-ship, so that secrecy may be on our side. 130 Then, son, as he tells his artful story, take whatever in his tale is from time to time helpful to you. Now I will go to the ship, leaving matters here to you. May escorting Hermes the Deceiver, lead us on, and divine Victory, Athena Polias, who saves me always! Exit Odysseus, on the spectators’ left. Choru ' None
6. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • imago dei • visio dei

 Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 40; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 285
7. Philo of Alexandria, On The Life of Moses, 2.88 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Imago Dei • imitatio Dei

 Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188

sup>
2.88 Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosing materials equal in number to the elements of which the world was made, and having a direct relation to them; the elements being the earth and the water, and the air and the fire. For the fine flax is produced from the earth, and the purple from the water, and the hyacinth colour is compared to the air (for, by nature, it is black'' None
8. New Testament, 1 Corinthians, 4.7, 13.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine of Hippo, De civitate Dei (City of God) • deus dilectio/caritas est • deus ueritas est • imago Dei/image of God • imago dei

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 479; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 133, 401, 511, 519, 530, 534, 549, 584, 600, 638, 666; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 253, 279

sup>
4.7 τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;
13.12 βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.'' None		sup>
4.7 For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it?" 13.12 For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.'" None
9. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Philo, Quod Deus sit immutabilis • imago Dei • imago dei • vision, as mode of knowing, imago Dei, concept of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 105

sup>
1.15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,'' None		sup>
1.15 who is the image of the invisible God, the firstborn of all creation. '' None
10. New Testament, Philippians, 2.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • imago Dei/image of God • iustitia dei

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 432; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69

sup>
2.13 θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας·'' None		sup>
2.13 For it is God who works in you both to will and to work, for his good pleasure. '' None
11. New Testament, Romans, 1.18-1.19, 5.12, 9.11-9.23 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • imago Dei • imago Dei/image of God • imago dei • iustitia dei • vision, as mode of knowing, imago Dei, concept of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 370, 461, 470, 471, 513; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 52, 60, 69, 279

sup>
1.18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν.
5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-.
9.11 μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, 9.12 οὐκ ἐξ ἔργων ἀλλʼ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτιὉ μείζων δουλεύσει τῷ ἐλάσσονι· 9.13 καθάπερ γέγραπταιΤὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα. 9.14 Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο· 9.15 τῷ Μωυσεῖ γὰρ λέγειἘλεήσω ὃν ἄν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω. 9.16 ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ. 9.17 λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι Εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. 9.18 ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλεισκληρύνει. 9.19 Ἐρεῖς μοι οὖν Τί ἔτι μέμφεται; 9.20 τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ;μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντιΤί με ἐποίησας οὕτως; 9.21 ἢ οὐκ ἔχει ἐξουσίανὁ κεραμεὺς τοῦ πηλοῦἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; 9.22 εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν, 9.23 ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν,'' None		sup>
1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19 because that which is known of God is revealed in them, for God revealed it to them.
5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned.
9.11 For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls, 9.12 it was said to her, "The elder will serve the younger." 9.13 Even as it is written, "Jacob I loved, but Esau I hated." 9.14 What shall we say then? Is there unrighteousness with God? May it never be! 9.15 For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 9.16 So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.17 For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be published abroad in all the earth." 9.18 So then, he has mercy on whom he desires, and he hardens whom he desires. 9.19 You will say then to me, "Why does he still find fault? For who withstands his will?" 9.20 But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?"' "9.21 Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? " '9.22 What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, 9.23 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, '' None
12. New Testament, John, 1.9, 1.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • imago Dei/image of God • imago dei • iustitia dei • scientia gloriae dei, knowledge of God’s glory

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 432, 553, 614; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 99, 109

sup>
1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,'' None		sup>
1.9 The true light that enlightens everyone was coming into the world. ' "
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: "' None
13. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine of Hippo, De civitate Dei (City of God) • imago dei

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 479; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 105
14. Tertullian, Apology, 22 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • fascinus deus • imago Dei/image of God

 Found in books: Mueller (2002), Roman Religion in Valerius Maximus, 204; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 60

sup>
22 And we affirm indeed the existence of certain spiritual essences; nor is their name unfamiliar. The philosophers acknowledge there are demons; Socrates himself waiting on a demon's will. Why not? Since it is said an evil spirit attached itself specially to him even from his childhood - turning his mind no doubt from what was good. The poets are all acquainted with demons too; even the ignorant common people make frequent use of them in cursing. In fact, they call upon Satan, the demon-chief, in their execrations, as though from some instinctive soul-knowledge of him. Plato also admits the existence of angels. The dealers in magic, no less, come forward as witnesses to the existence of both kinds of spirits. We are instructed, moreover, by our sacred books how from certain angels, who fell of their own free-will, there sprang a more wicked demon-brood, condemned of God along with the authors of their race, and that chief we have referred to. It will for the present be enough, however, that some account is given of their work. Their great business is the ruin of mankind. So, from the very first, spiritual wickedness sought our destruction. They inflict, accordingly, upon our bodies diseases and other grievous calamities, while by violent assaults they hurry the soul into sudden and extraordinary excesses. Their marvellous subtleness and tenuity give them access to both parts of our nature. As spiritual, they can do no harm; for, invisible and intangible, we are not cognizant of their action save by its effects, as when some inexplicable, unseen poison in the breeze blights the apples and the grain while in the flower, or kills them in the bud, or destroys them when they have reached maturity; as though by the tainted atmosphere in some unknown way spreading abroad its pestilential exhalations. So, too, by an influence equally obscure, demons and angels breathe into the soul, and rouse up its corruptions with furious passions and vile excesses; or with cruel lusts accompanied by various errors, of which the worst is that by which these deities are commended to the favour of deceived and deluded human beings, that they may get their proper food of flesh-fumes and blood when that is offered up to idol-images. What is daintier food to the spirit of evil, than turning men's minds away from the true God by the illusions of a false divination? And here I explain how these illusions are managed. Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them; all that is done over the whole extent of it, it is as easy for them to know as to report. Their swiftness of motion is taken for divinity, because their nature is unknown. Thus they would have themselves thought sometimes the authors of the things which they announce; and sometimes, no doubt, the bad things are their doing, never the good. The purposes of God, too, they took up of old from the lips of the prophets, even as they spoke them; and they gather them still from their works, when they hear them read aloud. Thus getting, too, from this source some intimations of the future, they set themselves up as rivals of the true God, while they steal His divinations. But the skill with which their responses are shaped to meet events, your Crœsi and Pyrrhi know too well. On the other hand, it was in that way we have explained, the Pythian was able to declare that they were cooking a tortoise with the flesh of a lamb; in a moment he had been to Lydia. From dwelling in the air, and their nearness to the stars, and their commerce with the clouds, they have means of knowing the preparatory processes going on in these upper regions, and thus can give promise of the rains which they already feel. Very kind too, no doubt, they are in regard to the healing of diseases. For, first of all, they make you ill; then, to get a miracle out of it, they command the application of remedies either altogether new, or contrary to those in use, and straightway withdrawing hurtful influence, they are supposed to have wrought a cure. What need, then, to speak of their other artifices, or yet further of the deceptive power which they have as spirits: of these Castor apparitions, of water carried by a sieve, and a ship drawn along by a girdle, and a beard reddened by a touch, all done with the one object of showing that men should believe in the deity of stones, and not seek after the only true God? "" None
15. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • imago dei

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 499; Nisula (2012), Augustine and the Functions of Concupiscence, 294
16. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • deus dilectio/caritas est • deus ueritas est • imago Dei/image of God • imago dei

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 35, 76, 348; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 99
17. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • deus dilectio/caritas est • deus ueritas est • imago Dei/image of God • imago dei

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 11, 307; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 150
18. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • memoria Dei • uerbum dei

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 161; Grove (2021), Augustine on Memory, 5
19. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • civitas, dei • pax Dei

 Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 123; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 314



Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.